Glass 

Book 



SMITHSONIAN DEPOSIT 



FLEETWOOD'S LIFE OF CHRIST. 



Hi 



THE LIFE 



OF OUR 



LORD AND SAVIOUR 



JESUS CHRIST, 

FROM 

ps fjttarmt&it to J)b %wmtm into Pete. 



BY KEY. JOM FLEETWOOD, D.D. 

U 1 



TO WHICH ARE ADDED THE 

LIVES OF THE HOLY APOSTLES AND EVANGELISTS, 

A HISTORY OF THE JEWS, AND AN ESSAY ON THE 
EVIDENCES OF THE BIBLE. 



THE "WHOLE CAREFULLY KEYISED WITH ADDITIONS 

BY JOSEPH BELCHER, D.D. 

HONORARY MEMBER OF THE HISTORICAL SOCIETIES OP PENNSYLYANIA AND WISCONSIN; 
AUTHOR OP u THE RELIGIOUS DENOMINATIONS OF THE UNITED STATES," u WILLIAM 
CAREY, A BIOGRAPHY," ETC., ETC. ; AND EDITOR OF "THE COMPLETE WORKS 
OF ANDREW FULLER/' "WORKS OF ROBERT HALL," ETC., ETC. 



PUBLISHED BY JOHN E. POTTER. 
INDIANAPOLIS: STEARNS & SPICER. 
MEMPHIS: J. G. CLARKE. 
1 85 5. 




Entered according to Act of Congress, in the year 1855, by 
J. E. POTTER, 

In the Clerk's Office of the District Court of the United States, in and for the 
Eastern District of Pennsylvania. 



PHILADELPHIA: 
STEREOTYPED BY GEORGE CHARLES, 
PRINTED BY KING & BAIRD. 



The Library 
washington 



PKEFA CE. 




0 write a history/' says the distin- 
guished Dr. Neander, "of the great- 



est life that has been manifested 
upon earth — that life in which the 
divine glory irradiated earthly exist- 
ence — is indeed the greatest of 
human tasks. Yet the attempt is 
not presumptuous if it be made 
upon the Gospel basis; every age 
witnesses new attempts of the kind. 
It is part of the means by which 
we are to appropriate to ourselves 
this highest life ; to become more and more intimate with 
it ; to bring it nearer and nearer to ourselves." Notwith- 
standing the infidelity which is too prevalent in Germany, 
not a few others of its writers have strongly felt the impor- 
tance of the subject now before us. One of them says, "/ 
write the life of Christ — If — Never. The Evangelists 
writen it as it can and ought to be written. Let us, 
however, not write it, but hecome it." "Who indeed," 
says another, "could venture after John, to write the life 
of Christ ?" " Such an attempt," says Anna Maria 
Yon Schurman, "is to paint the sun with charcoal. The 
life of the Christian is the best picture of the Life of 
Christ." 

(5) 




6 Preface. 

While all this is correct, alike in fact and in feeling, we 
may say with the learned Dr. Stebbing, of London, in an 
able introductory essay to an edition of this work a few 
years ago : — " With the most devout feeling of the infinite 
value of the original narrative, and of the importance of 
leading men to contemplate it in its length and breadth, 
pious divines have, from time to time, employed themselves 
in arranging the facts and discourses set forth in the four 
Gospels, and so showing their sequence and connection, that 
the life of Christ, as far as it can be made the subject of 
history, might be exhibited to the mind without any 
appearance of complexity. 

" It is evident that the greatest care is required in a work 
of this kind, that nothing human may obtrude itself under 
the character of divine. This is to be observed, not 
merely in regard to facts, but in respect also to comments 
and reflections, the near association of the comment with 
the text having often been the cause of giving undue 
authority to the former, while the latter was allowed to 
retain but a titular claim to the homage of the reader. 

" We may hence conclude that nothing but the most 
reverential feeling of the sacredness of the subject can 
secure a writer of the Life of Christ from falling into 
dangers not to be lightly regarded. But with this caution, 
such a work may be rendered eminently edifying and 
interesting. The course of our Lord's ministry is one 
glorious track of light; but it is broader and of a deeper 
splendor in some places than in others ; and by its heavenly 
and mysterious nature it must often be invisible to the 
understanding not practiced in spiritual meditation. A 
mind long familiarized to the language of the Saviour, and 
experienced in the interpretation of those signs and 
parables which are employed in the Gospel, as a peculiar 
medium of the profoundest truth, will speak of these things 
to others, so as to open their meaning, and conduct the 
thoughts, step by step, along the paths of divine mystery, 
till the object of the whole is more clearly seen and the 



Preface. 



7 



heart itself is prepared to embrace the history in its entire 
compass. 

" An attentive perusal of the present volume will afford 
many illustrations of these remarks. Knowing that the 
substance of the narrative is drawn from sources of indis- 
putable authority, the reader can have no anxiety respect- 
ing the truth of the facts recorded. He will, therefore, be 
able to resign himself altogether to the gracious influence 
which such a history is calculated to exercise on the mind. 
Brought to contemplate his Lord from the moment when it 
was announced, 'Unto you is born this day, in the city 
of David, a Saviour, which is Christ the Lord,' to that 
when he pronounced those awful words, 'It is finished,' 
he learns what it is to tremble and rejoice at the recital 
of the method employed for his salvation. Nor resting 
here, the narrative leads him on from the scene of conflict, 
where Christ triumphed over the grave, to those wonderful 
manifestations of the power which had wrought in his 
resurrection, and which exhibited itself, at last, in the 
fulness of its strength and splendor, when Jesus visibly 
ascended into heaven, leading captivity captive. 

" The assistance which the reader will derive from a well- 
arranged narrative of these sublime events, will be found 
of importance, not only as exciting attention to facts, 
otherwise less noticed, but as habituating him, in perusing 
the divine originals, to arrange and classify the several 
portions of the history for himself. When this ability 
is acquired, the mind will have a readier command over 
the materials of reflection, and the several arguments on 
which the proof of heavenly truth is founded will be seen 
with greater distinctness, and appreciated with a more 
practical feeling of their strength and value." 

A very few sentences in reference to the present edition 
of this work shall bring this preface to a close. When its 
publisher applied to me to select the copy from which 
he should print, and to give a general superintendence as 
it passed through the press, I readily undertook what I 



6 



Preface. 



expected would prove a light task ; but as soon as I began 
to examine the several editions now in the market, I was 
Struck with the fact that even the most expensive, as well 
as those most largely circulated, were exceedingly imper- 
fect I found paragraphs — whole pages — not unfrequently, 
indeed, several pages in succession, altogether omitted. Nor 
was it seldom the fact that these omissions, made solely to 
reduce the number of pages in the volume, were the most 
important to meet the objections of infidelity, and to silence 
the enemies of Christ. I found the publisher equally 
unwilling as myself to circulate a garbled and imperfect 
edition of so valuable and popular a work, and therefore, 
having obtained copies from England and Scotland, as well 
as those furnished by this country, I have carefully collated 
the whole, restored the omitted passages, and corrected the 
manifold mistakes which successive printers had introduced. 
TJie reader has now before him the most correct edition in exist- 
ence of this important work. The introductory essays on the 
truth of the Bible, and the History of that most important 
of all nations — the Jews — are also new, and I will venture 
to assert, are almost infinitely more correct than any which 
have preceded them. The printing, engraving, paper, and 
binding of the volume need no remarks from me. May the 
whole happily tend to the edification of the reader. 

J. B. 

Philadelphia, August, 1855. 



CONTENTS. 



INTRODUCTORY ESSAYS. 

ESSAY I. — The Truth of the Bible. By the Rev. Edward Usher, 13 

ESSAY II. — The Jews — Their History, their Peculiarities, and the Prophecies re- 
lating to them, 45 

Section First — Their History, 45 

Section Second — The Peculiarities of the Jews: In connection with Heathenism,.... 57 
In connection with Christianity, 88 

Section Third — The Aspect of Prophecy on the condition of the Jews, 112 

Prophecy in connection with the Past, 112 

Prophecy in connection with the Present and the Future, 127 

LIFE OF OUR LORD JESUS CHRIST. 

CHAPTER I. — Presage of the Birth of Christ— Prediction of the Birth of John the 
Baptist — Salutation of the Blessed Virgin — The Angel — Visitation of the Virgin 
Mary to Elizabeth — Birth of the Baptist, 141 

CHAPTER II. — General Decree for Taxation issued — Birth of Christ — Declaration 
of the same to the Shepherds — Circumcision and Presentation of Christ in the 
Temple — The Wise Men of the East worship the holy Child — Flight of Joseph into 
Egypt — Massacre of the Infants at Bethlehem — Death of Herod — Return of Joseph 
out of Egypt, 151 

CHAPTER III. — State of our Lord's Childhood and private Life — His Argument with 
the Jewish Doctors — Mission, character, and doctrine of the Baptist — Baptism of 
Christ, and visible descent of the Spirit on that solemnity — Poem, 162 

CHAPTER IV. — Commencement of our Saviour's Ministry— His Temptations in 
the Wilderness — Deputation of the Sanhedrim- to John the Baptist — First Miracle 
wrought by the blessed Jesus, 172 

CHAPTER V. — Expulsion of the profaners of the Temple — Jesus visits and disputes 
with Mcodemus — Baptizes in Judea— Instructs a poor Samaritan — Heals a sick per- 
son at Capernaum — Retires again to Nazareth— And is expelled thence by his im- 
pious countrymen, 182 

CHAPTER VI. — Our Lord proceeds to Capernaum— Adds to the number of his fol- 
lowers — Proclaims the Gospel in Galilee — Preaches to a numerous audience — His 
Discourse on the Mount, 196 

CHAPTER VII, — Our blessed Lord cures the Leprosy and Palsy — Casts out a Devil 
— Succors the mother-in-law of Peter — And pursues his Journey through the 
country of Galilee, , 213 

CHAPTER VIII. — Jesus confirms his Mission by producing a miraculous draught of 
Fishes — Curing the Leprosy a second time — Appeasing the boisterous Waves — Cast- 
ing Devils out of clivers persons grievously possessed, 220 

CHAPTER IX. — Our Lord proceeds in acts of mercy and benevolence — Adds Mat- 
thew to the number of his Disciples — Casts out an evil spirit — Passes again through 
Galilee — Selects twelve from his Disciples as his constant Companions — And ad- 
dresses the Multitude in an excellent Discourse, 229 

(9) 



10 



Contexts. 



CHAPTER X. — Continuation of our Lord's doctrines, acts, and miracles, wrought in 
confirmation of the Divinity of his Mission, and extending his Kingdom, 242 

CHAPTER XL — The character of John the Baptist justified by the blessed Jesus — 
He visits Simon the Pharisee — Display of our Lord's condescension, 246 

CHAPTER XII. — Miraculous cure effected at the Pool of Bethesda — Reproof of the 
superstition of the Jews in condemning the performance of necessary works on the 
Sabbath day — After doing many acts of Mercy and Wonder, our blessed Lord is 
visited by his Mother and his Brethren, and makes a spiritual reflection on that in- 
cident, 255 

CHAPTER XIII. — Our Lord delivers many remarkable Parables, and explains several 
of them — Returns to Nazareth, and commissions the twelve Apostles to preach the 
Gospel in divers places — Circumstances of the death of John the Baptist, 267 

CHAPTER XIV. — Our Lord adds to the confirmation of his Mission by working a 
Miracle in the wilderness of Bethsaida — The People propose to raise him to the dig- 
nity of Ring — Peter, by means of his blessed Master, performs, a miracle in walking 
upon the Sea — Our Lord discourses in the Synagogue at Capernaum, 279 

CHAPTER XY. — Pharisaical Superstition severely reprimanded — The great Redeemer 
continues to display his power and benevolence in the relief of Affliction — Guards 
his Disciples against the prevailing errors of the Scribes and Pharisees — Proceeds 
on the works of his heavenly Father, 294 

CHAPTER XVI. — The blessed Jesus delegates a special power to Peter, one of his 
Disciples — Pronounces the final Judgment of the World, and is afterwards transfi- 
gured upon the Mount, 304 

CHAPTER XVII. — Our Saviour relieves a youth tortured with a Dumb Spirit — Con- 
forms cheerfully to the custom of the country by paying the Tribute — Reproves 
the Pride of his Disciples, and delivers some excellent Precepts, 313 

CHAPTER XVIIL— Our blessed Lord attends, for the fourth time, the celebration of 
the Passover, at Jerusalem — Addresses the multitude at the Feast of Tabernacles — 
Exempts the woman taken in Adultery from the punishment annexed by the Jews 
to that crime — Escapes from the snares laid for him by the Scribes and Pharisees,... 324 

CHAPTER XIX. — Our Lord continues to work Miracles in confirmation of his Mis- 
sion and Doctrine — Calls forth and sends out Seventy Disciples — Preaches to the 
people of Judea, by way of Parable, 340 

CHAPTER XX. — The humble Jesus resides with Martha and Mary, two obscure Wo- 
men of Bethany — Improves a circumstance which occurs at the Feast of Dedication 
— Prescribes a mode of Prayer to his Disciples and future followers^ — Resists some 
of the Pharisaical tribe, , 357 

CHAPTER XXI. — Explanation of the origin and opinions of the different sects 
amongst the Jews — Our Lord teaches the multitude by plain Discourse, as also by 
Parables, 371 

CHAPTER XXII. — Our Lord reproves the ignorance of the People ill not understand- 
ing the signs which preceded his appearance — Pertinently replies to an ignorant 
question and inference concerning the Galileans — Teaches by Parable— Relieves a 
distressed Woman — And is warned to depart the country, in order to escape the re- 
sentment of Herod, 381 

CHAPTER XXIII. — The blessed Jesus accepts the Pharisee's invitation a third time 
— Delivers divers Parables, representing the requisites for admittance into the king- 
dom of God ; the care of the Redeemer for every one of his people ; the reception 
of a penitent sinner; and the punishment of misusing the benefits of the Gospel,.... 3S6 

CHAPTER XXIV. — Jesus rebukes the insolent derision of the Pharisees — Describes, 
by a Parable, the nature of future rewards and punishments ; and enforces the doc- 
trine of mutual forbearance, 39S 

CHAPTER XXV. — Our Lord is applied to on behalf of Lazarus — Cures ten persons 
of the Leprosy in Samaria; and restores Lazarus to Life, 403 

CHAPTER XXVI.— The great Prophet of Israel foretells the ruin of the Jewish 
State, and enforces many important doctrines by Parable — Blesses the children, as 
emblems of the heavenly and Christian temper and disposition, 412 

CHAPTER XXVII. — Our Lord departs from his Retirement — Declares the only way 
of Salvation — Shows the duty of improving the means of grace by the Parable of 
the Vineyard — Prediction of his Sufferings, and contention of the Disciples about 
precedence in his kingdom, 42C 



Contexts. 



11 



CHAPTER XXVIII. — The benevolent Saviour restores sight to the Blind — Kindly 
regards Zaecheus the Publican — Delivers the Parable of the Servants entrusted with 
their Lord's Money — Accepts the kind offices of Mary — Makes a public entry into 
Jerusalem, 427 

CHAPTER XXIX. — Jesus pronounces a Curse upon the Eig-tree — Expels the pro- 
faners of the Temple — Asserts his divine Authority, and delivers two Parables, 436 

CHAPTER XXX.— The blessed Jesus wisely retorts on the Pharisees and Herodians, 
who propound an intricate question to him — Settles the most important point of the 
Law — Enforces his Mission and Doctrine, and foretells the Judgment that would fall 
upon the Pharisaical tribe, 446 

CHAPTER XXXI. — Our Saviour commends even the smallest act proceeding from a 
truly benevolent motive — Predicts the demolition of the magnificent Temple at Jeru- 
salem — And delivers several instructive Parables, 460 

CHAPTER XXXII. — Our blessed Lord is anointed by a poor, but pious woman — The 
perfidious Judas consents to betray his Master — The humble Jesus washes the feet 
of his Disciples — And foretells that Disciple who was to betray him into the hands 
of his enemies, 4S0 

CHAPTER XXXIII. — Jesus institutes the Sacrament, in commemoration of his suf- 
ferings and death — Settles a dispute which arose among his Disciples — Predicts 
Peter's cowardice in denying his Master — Fortifies the Disciples against the ap- 
proaching shock — Eoretells Peters cowardice again — Preaches to and prays with his 
Disciples for the last time — Passionate address of our Lord to his Eather in the 
garden, , r 493 

CHAPTER XXXIY.— The blessed Redeemer is taken by a band of Soldiers, at the 
information of the traitor Judas — Heals a wound given the High Priest's servant by 
Simon Peter, T , 522 

CHAPTER XXXV. — Fulfillment of our blessed Lord's prediction concerning Peter,... 52S 

CHAPTER XXXTI. — The Saviour is arraigned at the bar of the Sanhedrim, and 
tried by the Jewish Council, 533 

CHAPTER XXXVII. — Our blessed Saviour is carried before the Roman Governor — 
The traitor Judas becomes his own executioner — Pilate publicly acquits Jesus, and 
refers his case to the decision of Herod, 537 

CHAPTER XXXVIII. — The Roman Governor, for want of evidence, proposes to ac- 
quit and release Jesus, three several times : but at length, at the pressing instigation 
of the inveterate Jews, he condemns and delivers him up to be Crucified, 543 

CHAPTER XXXIX.— The immaculate Redeemer is led forth to Mount Calvary, and 
ignominiously crucified between two malefactors — Reviled by the spectators — A 
Phenomenon appears on the important occasion — Our Lord addresses his friends 
from the Cross, and gives up the ghost, 549 

CHAPTER XL. — The blessed Jesus is treated with indignity after his Crucifixion — 
A pious person begs his body from Pilate for interment, 563 

CHAPTER XLI. — Two pious women go to view the Sepulchre of their crucified Lord 
— An awful Phenomenon — A ministering Spirit descends — The Redeemer rises from 
the tomb, 567 

CHAPTER XLII. — The Angel addresses the pious women — Two Disciples go to the 
Sepulchre — Jesus appears to Mary Magdalene — Afterwards to a company of Women 
— Peter meets his Lord and Master after his resurrection, 571 

CHAPTER XLIII. — Jesus appears on divers occasions to different Disciples — Re- 
proves and convinces Thomas of his unbelief — Shows himself to a great number of 
his followers in Galilee, , 579 

CHAPTER XLIV. — Our Lord's Ascension — The Resurrection of Jesus vindicated 
against the objections of Unbelievers— Comparison between Moses and Christ — Ge- 
neral Review of the Life and Doctrines of the great Redeemer, 587 

CHAPTER XLV.— Remarks on the peculiar Nature of the Christian Religion, the 
Principles it inculcates, and its fitness to render men holy and humble here, and 
glorified hereafter,.., , 599 



12 Contents, 



LIVES OF THE APOSTLES AND EVANGELISTS. 

Peter, 615 

Paul, „ 640 

Andrew, 668 

James the Great, 673 

John, 675 

Philip, 679 

Bartholomew, 681 

Matthew, 683 

Thomas, 685 

James the Less, 687 

Simon the Zealot, 689 

Jude, 691 

Matthias, 692 

Mark, 693 

Luke, 694 

Barnabas, » 696 

Stephen, 700 

Timothy, 701 

Titus, 703 



ENGK AVINGS. 



John Proclaiming the Messiah, , Frontispiece. 

John the Baptist Preaching, , 177 

Christ at the Well, 189 

The Sermon on the Mount, 199 

Christ Cleansing the Leper, 215 

Christ Healing the sick Man, let down through the Roof, 227 

Christ Teaching by the Sea-side, 231 

The Woman Anointing the Saviour's Feet, 251 

Cure of the Blind Man, 301 

The Keys of the Kingdom of Heaven...... 305 

The Unmerciful Servant, s 321 

The Pool of Siloam, . 343 

Christ answering the Scribes, 353 

Christ dining with the Pharisees, 367 

The Return of the Prodigal Son...... 389 

Christ blessing little Children, , 417 

The Woman anointing the Saviour's Head, 481 

The Last Supper, 495 

Christ comforting his Disciples, 503 

Judas betraying Christ, 523 

Peter denying Christ, 529 

The Crucifixion,.,, 551 

The Angel proclaiming the Resurrection, 569 

Christ sending out the Apostles,. 612 

Christ calling Peter and Andrew, 669 



INTRODUCTORY ESSAYS. 



ESSAY I. 

THE TRUTH OF THE BIBLE. 

BY THE REV. EDWARD USHER. 



THERE IS A GOD. 

HE word God is from the Saxon, and 
signifies good. It is used in our English 
tongue to express the self-existent and the 
infinitely glorious Being from whom we 
i derive our life, possessing every excellence 
l and absolute dominion. It is not neces- 
| sary to employ argument, to establish what 
f is so very axiomatic, namely, that there is 
I a God. For it is plain and obvious to every 
9 man's sense and understanding, that there 
* must be some First Cause, some Eternal 
[? Being, otherwise nothing could ever have 
been. The existence of things, universally, 
certainly proves the being of God. For, can anything exist, or 
come to pass, without a cause? And if not, then, we are led up, 
through a chain of subordinate causes, to one First Cause. Lucre- 
tius, an eminent Latin poet and philosopher, truly said, " The world 
cannot be eternal, because there is nothing to be met with, in any 
credible story, among either the Grecians or Romans, about any 
persons that lived, or any action that was done, much before the 

(13) 




14 



Introductory Essays. 



Trojan wars." No chance could shake creation into its beautiful 
order. We might as well suppose, that the combinations of alpha- 
betical chance would produce the Iliad of Homer. "I had rather," 
says Lord Bacon, "believe all the fables in the Legend, and the 
Talmud, and the Alcoran, than that this universal frame is without a 
mind." Contrivance incontestably proves a Contriver, prior to, and 
out of itself. " If every house is builded by some man," how much 
more must "he that built all things be God?" 

" God hath a being, and that ye may see, 
In the fold of the flower, the leaf of the tree ; 
In the sun of the noonday, the star of the night, 
In the storm-cloud of darkness, the rainbow of light ; 
In the wave of the ocean, the furrow of land, 
In the mountain of granite, the atom of sand : 
Turn where ye may, from the sky to the sod, 
Where can ye gaze that ye see not a God?" 

The meanest insect we can see, or the most contemptible weed we 
can tread upon, is sufficient to confound Atheism, and baffle all its 
pretensions. They must be infatuated, insane, and depraved indeed, 
who can say, " There is no God." For such a saying is contrary to 
the clearest light and reason ; and in direct opposition to the com- 
mon sentiments of all the wiser and more sober part of mankind. 
On review of the whole, whatever Atheists may say, the necessary fact 
is a Deity — an eternal, self-existent, spiritual, and intelligent Being. 
The marks of design — from everything both within and without us — 
are too strong to be got over ; design must have had a designer ; that 
designer must have been a person ; that person is God. Galen, a 
celebrated physician, who was no great admirer of religion, in view- 
ing the construction of the human body, could not but acknowledge 
the hand of a Deity. And the existence of God, is the basis of re- 
ligion — the pillar and ground of all natural and moral truth. 

GOD IS A BEING OF INFINITE PERFECTIONS. 

Whatever exists is called a being ; infinite, is unlimited, unbounded, 
measureless ; and perfections, are several representations of that one 
perfection which is God. God is so one, that there is not, there 
cannot be another God. " The proof of this is," argues Paley, "the 
uniformity of plan observable in the universe." We see no counter 
working — no hand of more deities than one. God is a Spirit. By 
this is meant, that he is without a body ; that he is not material, or 



The Truth of the Bible. 



15 



composed of parts; that he is invisible, in every place, pure, holy. 
And such a Being as God, must needs be a Being of infinite per- 
fections. His perfections are usually considered as natural and 
moral. Hi3 natural perfections are absolute and incommunicable ; 
and his moral perfections are relative and communicable. The 
natural perfections of God are: — Eternity — excluding both beginning 
and ending; Immutability — not subject to any change; Omnipotence 
— ability to do whatever he pleases ; Omniscience — knowledge of all 
things ; and Omnipresence — filling all space, and absent from no 
place. And the moral perfections of the Divine Nature are : — Holi- 
ness — freedom from evil ; Justice — giving to every one his due ; 
Goodness — benignity or bounty ; Truth — speaking according to the 
real state of things : and Faithfulness — always fulfilling covenants 
and promises. Simonides, a celebrated poet and philosopher, being 
requested to describe God, he asked a week to think of it, after that 
a month, and then a year, — but being still unprepared, he declined 
the task, declaring that the more he thought of so great a Being, the 
less he was able to describe him. Thales, one of the seven wise men 
of Greece, affirmed, that " God comprehends all things, and that he 
is of all things the most ancient, because he never had any begin- 
ning." And Cicero says, "It is impossible for us to conceive of 
God but as being eternal." Plato believed and declared, that " God 
was immutable." Homer plainly asserts, that " God is omnipotent." 
Thales said, <; That men should have this opinion of God, that he 
seeth all things." The Greeks expressed him by a word which 
signifies "to see." And the Egyptians represented him by an " eye 
upon the top of a sceptre ; implying that he is all eye." And touch- 
ing the Divine Omnipresence, Virgil said, " No place can be imagined 
that is destitute of the presence of God." Plutarch called holi- 
ness "the beauty of the Divine Essence." Plato said, that " God 
is not in any wise unjust, but most just." Seneca says, " That the 
first thing in our worship, is to believe the being of God ; and then 
to ascribe unto him majesty and goodness, without which there can 
"be no majesty." And it was a saying of Porphyry, a celebrated 
Plotinian philosopher, " That truth is so great a perfection of the 
Divine Nature, that if God should render himself visible unto men, 
he would choose light for his body, and truth for his soul." It is 
only necessary to add, that the perfections of God clearly appear in 
all his works of creation and providence. His eternity, etc., arrested 
the attention, and called forth the observations, of the most celebrated 
Heathen writers ; and are they not inferrible from the frame and con- 



16 



Introductory Essays. 



stitution of all things ? " That which may be known of God is mani- 
fest in them. For the invisible things of him from the creation of 
the world are clearly seen, being understood by the things that are 
made, even his eternal power and Godhead." 

GOD COULD REVEAL HIS WILL TO MAN. 

Reveal, from revelo, is to unveil or uncover. Revelation is now 
used for the discovery which God has made to the world by the 
mouths of his prophets, and other inspired men, of weighty points of 
faith and duty, which they could not learn from natural reason. That 
God could make such a revelation as is here defined, is a conclusion 
fairly deducible from the preceding propositions. For, if an infidel 
admit the existence of God, and that he is a Being of infinite per- 
fections, he cannot rationally deny that that Being may reveal his 
will to the human race. Surely the Supreme Being who is infinitely 
powerful, wise, and intelligent, who has formed, and therefore can 
have access to every human mind, and who has given to us a power 
of communicating our ideas to each other, cannot, without contra- 
diction, be supposed incapable of making a revelation ; "and unless it 
has been revealed to the infidel that a revelation is impossible, he 
cannot know that it is so. And hence, paradoxical as it may seem, 
he cannot warrantably deny the possibility of a divine revelation 
without admitting its actual existence. 

A DIVINE REVELATION WAS NOT ONLY POSSIBLE, BUT 
PROBABLE AND NECESSARY. 

The probability of a revelation may be drawn from the goodness 
of God — he is essentially, originally, immutably, perfectly, commu- 
nicatively, infinitely, and incomprehensibly good or benevolent; — 
from his acquaintance with man's necessities — he knew the dark, 
bewildered, and erring condition of mortals; — from his competent 
resources — he had the power to speak, to inspire, and to make it 
apparent to his creatures that it was he who spake to them ; — and 
from the end of man's creation — man was made to know, love, imitate, 
and obey God, and enjoy him forever. Further proofs of the pro- 
bability of a revelation may be drawn from the universality of re- 
ligious observances— no nation or tribe, no matter how isolated, bar- 
barous, or brutalized, has yet been discovered, who possessed no 
religious notions, and did not in some sense practice religious rites ; 
—from the extensive diffusion of traditions which coincide with the 
statements of the Bible — there is among heathen nations an universal 



The Truth of the Bible. 



17 



tradition of the deluge ; and this, in their systems of mythology, is 
accompanied by traditions respecting the antediluvian race, the 
primeval condition or golden age of man, and the leading phenomena 
of the work of creation. Remarkable coincidences with' the com- 
mencement of the Bible history occur in the Phenician, the Chinese, 
the Hindoo, the Gothic, the Etruscan, the Greek, and the American 
cosmogonies; and from the heathen practices respecting oracles— all 
mythologies assume communications to men to have been made by 
the objects of worship. Now, how came the universality of religious 
observances ? Did men create the notion of a Deity ? Is the Bible, 
as it purposes to be, a revelation from God ; or is it one of many 
consentaneous streams which flow from a revelation more remote ? 
And was the practice of consulting oracles founded on the belief that 
an accredited revelation had been given, or that the Deity could make 
a revelation to inquiring mortals ? Corollary. — A divine revelation 
is a probable thing. 

THE NECESSITY OF A REVELATION APPEARS FROM VARIOUS 
CONSIDERATIONS. 

From the degenerate condition of mankind. How evidently 
fallen from their original high state ! The whole heathen world lay, 
and still lies, in wickedness. How bewildered in their religious 
notions and practices ! How ignorant respecting the existence and 
the attributes of God, the reality and the extent of providence, the 
nature and the immortality of the soul, the obligations and the rites 
of religious worship, and the sanctions, kinds, and relations of moral 
duties ! The description of the ancient heathens given by St. Paul, 
in the first chapter of his epistle to the Romans, is supported by the 
evidence of their own historians and poets. The same may also be 
affirmed of modern pagans, as is evident from the statements of 
enlightened travelers, and christian missionaries. Nature's light 
has become darkness; through the grossness of their superstitions, 
men cannot even grope after God. The fact is, no person can have 
studied the philosophy of universal history, and the character of man, 
as delineated in its various annals, with proper attention, who is not 
convinced of the necessity of a revelation from heaven. Pythagoras, 
Socrates, and Plato, seemed to have sighed after it. "Let their 
attainments be what they might, they never ascribed them to their 
own reason and sagacity — but always lamented the darkness of their 
intellect, the weakness of the human mind, the little satisfaction 
they met with in their most diligent search, and the want of a better 
2 



18 Introductory Essays. 

guide." This was their frequent language; and, in so far, they were 
honest and ingenuous : qualities in which our modern heathens are 
not very proficient. How necessary, considering the circumstances 
of mankind, was a revelation from God! 

From the insufficiency of the light of nature. Our modern deists 
talk largely of the light of nature — talk of it as disclosing all that is 
necessary to be known of God. We envy neither the understanding, 
nor the felicity, of those who prefer the sombre moonshine to the 
glowing sun. It is true, that we may discover, by the light of 
nature, the existence of a Being who is possessed of all possible 
perfection. The works of God sufficiently display his goodness, 
wisdom, and power; but with respect to the application of these in 
any particular instance, they leave us entirely at a loss. Nature 
teaches nothing on the subject of man's recovery to the image of 
God — an image which he has lost. It exhibits no method of 
consistent mercy to the guilty. It is silent on the subjects of the 
resurrection of the body, and the immortality of the soul. It speaks 
not of another and a better world — the abode of peace and happiness. 
The canopy of heaven, spacious as it is, contains no records of 
salvation. Neither the earth, the sea, nor the air, — rich, and vocal, 
and flowing, and brilliant as they are — utters an accent of mercy, or 
breathes forth an intimation of heaven. Since the hour in which the 
spirit of evil first triumphed over our race, the unaided powers of 
man have been able to arrive at nothing more than a probable 
conjecture, faintly supported by reason and analogy, on these the 
highest and most interesting topics of human speculation. We 
know that a few scattered rays of truth, the relics of primeval and 
patriarchal tradition, long touched with a faint illumination the 
darkened understanding of man ; but neither the light of nature, nor 
the remains of traditionary revelation, sufficed to maintain a clear 
and unclouded belief in the doctrine of immortality. Certain it is, 
that all the knowledge of God, and of divine things, possessed by any 
and every portion of the human race, in every age and nation, is, in 
some way or other, the consequence of divine revelation. A 
revelation, in some form or other, has never been totally wanting; 
and we argue the necessity of a further revelation from the deficiency 
of the former. "That Pythagoras drew his knowledge from the 
Hebrew Fountains, is what all writers, sacred and profane, do testify 
and aver: that Socrates and Plato took from him the principal part 
of that knowledge, touching God, the soul's immortality, and the 
conduct of life and manners, has been doubted by no person of fair 



The Truth of the Bible. 



19 



inquiry: and, that it went from him into the schools of Aristotle, 
and so derived and diffused almost into the whole world, is in like 
manner attested by all the learned." Dr. Jortin says, that, "The 
infidels educated in christian countries, owe what learning they have 
to Christianity; and act the part of those brutes, which when they 
have sucked the dam, turn about and strike her." Talk about "the 
sufficiency of the light of nature" — and impiously demand, "what 
necessity is there for the Bible?" Look from the state of ancient, 
to that of modern heathenism. Go among the inhabitants of Africa 
— sav the Ashantees, and the aborigines of Kew Holland. There 
you see the unsophisticated religion of nature. And what a sight ! 0 
what awful ignorance of God ! what idolatrous superstitions ! what 
murderous rites ! what waste of intellect ! what depravation of 
affection ! what gloom of mind ! what tyranny of error ! what ruin in 
the noblest work of God! How deeply necessary then is a revelation 
of the divine will! 1 Cor. i. 19-25. 

From the uncertainty and the absurdities of heathen theology. 
That the Epicurean scheme was no other than atheism disguised, 
that the hypothesis of the Stoics was little different from the 
polytheism of the vulgar: and, that the faith of the Academics was, 
either none at all, or faint and fluctuating at the best, will not be 
disputed by those who have any knowledge of antiquity. Let 
Cicero's dialogues concerning the nature of the gods, stript of 
rhetorical embellishments, and reduced to simple propositions, be put 
into the hands of some pious rustic, tolerably acquainted with his Bible, 
and he will be greatly astonished at the opinions of the ancients — 
the gross stupidity of the Epicureans, the frivolous superstition of 
the Stoics, and the presumptuous rashness of the Academics — and 
heartily thank God for bestowing on him the inestimable gift of 
the holy Scriptures. The Greeks and Romans, with all their 
civilization and philosophy, were worshipers of a multitude of gods. 
And in polite Athens, it was more easy, according to the proverb, 
to find a god than a man. "The great Aristotle," to use the 
language of Dr. Edgar, "before whose genius Europe bowed for 
centuries, believed in the eternity of the world, both in matter and 
form. The Ionic, Pythagoric, Platonic, and Stoic schools of 
philosophy, all agreed in asserting the eternity of matter: thus 
destroying the notion of a First Cause and of creation. And Plato, 
who has been styled the Moses of philosophers, believed in two 
eternal and independent causes of all things. The religion of Budhu 
is the most extensive in the world, claiming as its own, Tartary, 



20 



Introductory Essays. 



China, Japan, and all the countries between China and the 
Burrampooter ; and jet over this vast domain of darkness, neither 
God, nor providence, nor a future state, in our sense of the terms, is 
ackowledged at all." Who can think of all this, and not perceive 
the need of a revelation from above, speaking with the authority of 
the Supreme to the hearts and consciences of men ? 

From the degraded morality taught by heathen sages, and 
legalized by the most enlightened heathen states. Socrates taught 
that Greeks should regard all mankind, except their own countrymen, 
as natural enemies ; Aristotle and Cicero taught that the forgiveness 
of injuries is cowardly and mean; Zeno and Cato taught that there 
is no distinction of degree, aggravation, or heinousness in crimes ; 
Plato taught that excessive drinking was allowable during the festival 
of Bacchus ; Aristotle taught that deformed or infirm children ought 
to be destroyed; Cicero taught that fornication is in no instance 
wrong; Plato taught that a community of women would conduce to 
good, and that soldiers ought not to be restrained from even the grossest 
indulgence; Menander taught that a lie was better than a hurtful 
truth; and Zeno and Cato recommended suicide by their example, — 
while other philosophers inculcated it in precept. And Solon enacted 
that sensuality was irreproachable, except when practised by a slave ; 
several states of Greece legalized unnatural lust, and encouraged it 
by public statutes; philosophers and legislators sanctioned the 
grossest indecency, drunkenness, and lewdness during the festivals 
of Bacchus, Cybele, and Ceres ; and Rome was distinguished by 
licentious divorces, the procuring of abortions, the exposing of 
infants, the nuisance of public stews, the sports of gladiators, 
the maltreatment of slaves, etc., all of which were sanctioned or 
connived at by both sages and legislators. Such was the state of 
morals among the ancient heathen; and are the morals of modern 
heathenism superior ? Read what is written by wise and good men, 
who have visited foreign lands. How necessary, then, is a revelation 
of the divine will ! • 

From the inability of man to discover or invent a method of pro- 
pitiating Deity. Mankind in all ages have felt a sense of guilt, a 
fear of death, and a dread of divine wrath ; and hence they have 
had recourse to penances, pilgrimages, and sacrifices. But though 
desiring and seeking some plan of reconciliation with God, did they 
find any ? Was the wrath of God averted, the fear of death destroyed, 
the sense of guilt removed '! Were not their ideas of propitiation 
confused and unsatisfactory ; and their rites for effecting it absurd 



The Truth of the Bible. 21 



and cruel ? They knew not " how to come before the Lord, and bow 
themselves before the high God." And how should they without a 
revelation of the divine will ? The human mind, though possessed 
of amazing powers of intellect, unassisted by some kind of revelation, 
could never have come to the knowledge of God. The sun is seen 
only by his own light ; and God is known only by his own revelation. 
This was felt and acknowledged by many of the wiser heathens. 
Jamblicus, speaking of the principles of divine worship, saith, " It is 
manifest that those things are to be done which are pleasing to God ; 
but what they are, it is not easy to know, except a man were taught 
them by God himself, or by some person who had received them from 
God, or obtained the knowledge of them by some divine means." 
Socrates speaks to the same effect. " All true knowledge of the gods," 
as he expressed it, " is from the gods themselves." And the Scrip- 
tures confirm this view, 1 Cor. ii. 14 ; 2 Cor. iii. 18 ; and iv. 6. 
How necessary, then, is a revelation of the divine will ! 

From the equity of God's moral government. " The Lord is a 
God of judgment." He acts judiciously and rationally. " He is 
righteous in all his ways, and holy in all his works." "He shall 
judge the world in righteousness." And "shall not the Judge of 
all the earth do right ?" Is not the whole of his administration 
founded in equity ? And is not justice that perfection of his cha- 
racter, which leads him to do nothing that is opposed to what is right ? 
Now would it have been right in the Divine Being to have left the 
human family destitute of the knowledge of himself, and of his will, 
as the supreme standard of moral actions ? Man was made a moral 
agent, capable- of performing moral actions, and, therefore, under a 
law or rule of conduct. But no law can be binding till made known, 
or at least rendered cognizable by those whom it is intended to 
govern. And therefore the Creator's will must have been made 
known to man, else he could not be justly punishable for disobedience. 
How necessary, then, is a revelation of the divine will ! Corollary. 
— A divine revelation is a possible thing. 

THERE IS SUCH A BOOK AS THE BIBLE. 

Bible, from the Greek bihlos or biblion, signifies a book. It is the 
name given to the sacred volume in which are contained the revela- 
tions of God. And the sacred volume, in which are contained the 
revelations of God, is called " the Bible," to denote its eminence and 
supreme excellence. That there is such a book as the Bible, it is 



go 



Introductory Essays. 



presumed, no man will attempt to deny. Many millions of copies 
are to be found in the world. 

THE BIBLE MUST HAVE HAD AN AUTHOR. 

No book was ever produced by chance. Every volume in the 
world is indebted for its existence to some being or beings. And the 
Bible, we are assured, could not but have had an intelligent author. 
Bat within the range of intelligence there exist only bad beings, 
good beings, and God. Hence, among these must be found what- 
ever originates in intelligence, for this classification includes all beings 
that are intelligent. Now that bad beings — wicked men and infernal 
spirits — could not have originated a book so full of goodness, is a 
reasonable opinion; for it bears no resemblance to such an origin. 
It commands all duty, forbids all sin, and denounces the heaviest 
penalties against all unholy conduct ; and as darkness cannot origin- 
ate light, so neither can evil originate good. Nor would it help the 
matter to suppose that good beings — pious men and holy angels — 
were the contrivers of these well arranged records ; for they neither 
could nor would write a book, ascribing their own inventions to divine 
inspiration ; especially as such forgeries are most severely reprobated 
in every part of it. As therefore God is the only remaining being 
within the range of intelligence, to whom the Scriptures can be reason- 
ably ascribed, they must, of necessity, have been written by him. 
And, indeed, the Bible is a work as much exceeding every effort of 
mere man, as the sun surpasses those scanty illuminations by which 
his splendor is imitated, or his absence supplied. 

We are now conducted, by fair and consecutive reasoning, to our 
last general proposition, which is this : 

GOD "WAS THE AUTHOR OE THE BIBLE. 

By the Bible we mean, of course, both the Old and New Testa- 
ments. "The two Testaments,' 5 says one, " may be likened to the 
double-doors of the Temple — the Old is the New infolded — the 
New is the Old unfolded." The New Testament distinctly recognizes 
the Old as a revelation from God ; and, referring to the Canon as 
received by the Jews, declares the books of which it consists genuine 
and credible. And by God being the Author of the Bible we mean, 
that it was "given by inspiration of him." It may be necessary 
here to define certain terms which either have been, or may be, here- 
after, employed in this essay. And these are :— Scripture ; Testa- 
ment ; Inspiration ; Gospel ; Christianity ; and Religion. Scripture, 



The Truth of the Bible. 



23 



from scriptura, signifies writing — applied by way of eminence to 
what is written in the Bible. Testament, from testamentum, a deed 
or will ; but according to another rendering the appropriate name of 
the Bible is, the Old and New Covenants ; namely, the Mosaic and 
the Christian. Inspiration, from spiro, signifies I breathe. " By 
the divine inspiration of the Holy Scriptures," says an able writer, 
" I mean, such an immediate and complete discovery, by the Holy 
Spirit to the minds of the sacred penmen, of those things which could 
not have been otherwise known, and such an effectual superintend- 
ency as to those matters of which they might be informed or by other 
means, as entirely to preserve them from all error, in every par- 
ticular, which could in the least affect any of the doctrines or com- 
mandments contained in their writings." Gospel, from god, good, 
and spell, a history, a narrative, or message ; and which denotes good 
news, glad tidings, news from God — applied emphatically to the 
book which contains the recital of our Saviour's life, miracles, death, 
and so on. Christianity, from christianitas, signifies the religion of 
christians. And Religion, from religare, signifies to tie or bind, 
because by true religion, the soul is tied or bound, as it were, to 
God and his service. These things being premised, we shall be justi- 
fied in proceeding to establish our proposition ; namely, that God was 
the Author of the Bible. And we hold this to be demonstrable : — 
From its great antiquity. It is acknowledged to be the oldest 
book in the world. Its records embrace the creation of the world, 
the origin of man, the introduction of evil, the fall and recovery of 
our race ; and it contains the only rational account ever given of 
these momentous matters. We can trace the Bible to the time of 
the Csesars, beyond that to the translation of the Septuagint, and 
beyond that we can carry the proof up to the separation of the Jews 
and Samaritans; we can ascend up to the time, when we discover 
that the law must have been given by a person called Moses, to a 
people in the wilderness, at a time when idolatry was universal, and 
just as we have the facts recorded in the nineteenth and twentieth 
chapters of the book of Exodus. And if Moses did not get the law 
from God, the getting it at all — the having it then as it is — is just 
as great a miracle as its coming from God himself; and you may 
take your choice of the miracles — for the one is as great a miracle 
as the other. Tatian, one of the Greek fathers, tells us, that, 
" Though Homer was before all poets, philosophers, and historians, 
and was the most ancient of all profane writers, yet Moses was more 
ancient than Homer himself." Tertullian, another celebrated writer 



24 



Introductory Essays. 



of the second century, speaks to the same effect. " The pagans 
themselves have not denied, that the books of Moses were extant 
many ages before the states and cities of Greece; before their 
temples and gods; and also before the beginning of Greek letters." 
He moreover adds, "Moses lived five hundred years before Homer's 
time; and the other prophets who came a long time after Moses, were 
yet more ancient than any of the wise men, lawgivers, and philosophers 
of Greece. And as the writings of Homer were a pattern to them, 
so in like manner, he followed the writings of the prophets, as they 
were then known and spread abroad in the world." And the 
excellent and learned Sir W. Jones, adverting to the same point, 
remarked, "The antiquity of these writings no man doubts." 

From its uneorrupted preservation. Though it has been hated 
and held in utter detestation by thousands: yet it has been preserved 
amidst all the revolutions of time, and handed down from generation 
to generation, even until now. And that it is in all essential points, 
the same as it came originally from the hands of its authors, we have 
the most satisfactory evidence that can be required. "With regard 
to the Old Testament," says the late learned William Greenfield, 
"the original manuscripts were long preserved among the Jews, who 
were always remarkable for being most faithful guardians of their 
sacred books, which they transcribed repeatedly, and compared most 
carefully with the originals, of which they even numbered the words 
and letters. That the Jews have neither mutilated nor corrupted 
these writings, is fully proved by the silence of the prophets as well 
as of Christ and his apostles, who, though they bring many heavy 
charges against them, never once accuse them of corrupting one of 
their sacred writings; and also by the agreement, in every essential 
point, of all the versions and manuscripts, amounting to nearly 
1,150, which are now extant, and which furnishes a clear proof of 
their uneorrupted preservation. In fact, the constant reading of the 
sacred books, which were at once the rule of their faith, and of their 
political constitution, in public and private ; the numerous copies of 
the original, as well as of the Septuagint version, which was widely 
spread over the world ; the various sects and parties into which the 
Jews were divided after their canon was closed ; as well as their dis- 
persion into every part of the globe, concurred to render any attempt 
at fabrication impossible before the time of Christ ; and after that 
period, the same books being in the hands of the Christians, they 
would instantly have detected the fraud of the Jews, if they had en- 
deavored to accomplish such a design ; while the silence of the Jews, 



The Truth of the Bible. 



25 



who would not have failed to notice the attempt if it had been made, 
is a clear proof that they were not corrupted by the Christians. 

"Equally satisfactory is the evidence for the integrity and 
uncorruptness of the New Testament. The multiplication of copies, 
both of the original, and of translations into a variety of foreign 
languages, which were read, not only in private, but publicly in the 
religious assemblies of the early Christians; the reverence of the 
Christians for these writings; the variety of sects and heresies which 
soon arose in the Christian Church, each of whom appealed to the 
Scriptures for the truth of their doctrines, rendered any material 
alteration in the sacred books utterly impossible ; while the silence 
of their acutest enemies, who would most assuredly have charged 
them with the attempt if it had been made, and the agreement of all 
the manuscripts and versions extant, are positive proofs of the 
integrity and incorruptness of the New Testament; which are 
further attested by the agreement with it of all the quotations which 
occur in the writings of the Christians from the earliest age to the 
present time. In fact, so far from there having been any gross 
adulteration in the Sacred Volumes, the best and most able critics 
have proved that, even in lesser matters, the Holy Scriptures of the 
New Testament have suffered less from the injuries of time, and the 
errors of transcribers, than any other ancient writings whatever; 
and that the very worst manuscript extant would not pervert one 
article of our faith, nor destroy one moral precept." 

Add to this, the testimony of the British Critic, "Not one syllable 
penned by eight obscure authors of the Scriptures of the New 
Testament, received by the church as canonical at the death of John, 
has been lost in the course of eighteen centuries. Yet of the 
historical works of Tacitus, half at least are wanting; out of the 
one hundred and forty-four books of Livy, only thirty-five exist; the 
collections of Atticus have entirely perished; the orations of 
Hortensius are known only through the allusions of his rival ; and 
the literary fame of the great dictator, survives but in two narratives, 
one of which has been sometimes doubted. 'Where is the wise? 
Where is the scribe? Where is the disputer of this world?' May 
it not be the power of God, which, amidst this wreck of eloquence 
and learning, has preserved unmutilated, even to these latter days, 
the simple and unstudied compositions of the illiterate Galileans, — 
the impassioned but rugged addresses of the tent-maker of Cilieia?" 
Dr. Adam Clarke, no mean judge, pronounced by the late Rev. 
Robert Hall to have been "an ocean of learning," said, "I have 



26 



Introductory Essays. 



diligently examined the question — and I can conscientiously say, 
that we have the Sacred Oracles, at least in essential sum and 
substance, as they were delivered by God to Moses and the prophets ; 
and to the Church of Christ, by Jesus, his evangelists and apostles; 
and that nothing in the various readings of the Hebrew and Greek 
MSS., can be found to strengthen any error in doctrine, or obliquity 
in moral practice. All is safe and sound, — all is pure and holy." 
And the judicious Selclen, whom Grotius calls "the glory of the 
English nation," in his "Table Talk," speaking of the Bible, says, 
"The English translation of the Bible is the best translation in the 
world, and renders the sense of the original best ; taking in for the 
English translation the Bishop's Bible as well as King James's. 
The translators in King James's time took an excellent way. That 
part of the Bible was given to him who was most excellent in such a 
tongue, and then they met together, and one read the translation, the 
rest holding in their hands some Bible, either of the learned tongues, 
or French, Spanish, or Italian, &c. If they found any fault, they 
spoke; if not, he read on."* 

From its important discoveries. It makes discoveries to man, on 
the most momentous subjects, which natural reason never could have 
made. One of the ancients said, "The Bible is the history of God." 
It reveals all that is needful to be known of the existence, nature, 
perfections, relations, mind, and will of God. It discloses the whole 
history of man — opening with his creation, continuing with his 
present state, and closing with his eternal destiny. It lays open 
the amazing love of God to man, the plan of redemption, the means 
of salvation, and the cleansing nature of the blood of Christ. It 
furnishes answers to the most interesting and perplexing questions 
ever suggested to man by himself, or propounded to him by his 
fellow-beings ; and thus supplies him with that information which no 
other volume can impart. It points out a second life, unveils 
eternity, and speaks of the resurrection of the body — the immortality 
of the soul — a judgment to come — a heaven, the gift of redeeming 
love — and a hell, the dire desert of sin. In one word, it is God's 
heart opened to man — a map of heaven — an infallible rule of life — an 
immovable ground of hope — an everlasting spring of consolation — 
and the only sure guide to eternal life and happiness. A fine old 
writer beautifully remarks, "What is there not in the holy 
Scriptures? Are we poor? There is a treasury of riches. Are 

* King James's Bible is that now commonly used in this country and Great 
Britain. 



The Truth of the Bible. 



27 



we sick? There is a shop of soul-medicines. Are we fainting? 
There is a cabinet of cordials. Are we Christless? There is the 
star that leads to Christ. Are we Christians ? There are the bands 
that keep in Christ. Are we afflicted? There is our solace. Are 
we persecuted? There is our protection. Are we deserted? There 
is our recovery. Are we tempted? There are our sword and victory. 
Are we young? There is our beauty. Are we old? There is our 
wisdom. While we live, here is the rule of our conversation ; when 
we die, here is the hope of our glorification. So that I may say 
with Tertullian, 6 1 adore the fulness of the Scripture.' Oh blessed 
Scriptures ! Who can know them and not love them ? Who can 
love them, and not delight to meditate in them night and day ? 
Who can meditate in them, and not desire to love them, love to 
desire them, and both desire and love to understand them ? This is 
the Book of books, as David said of Goliah's sword, 4 There's none like 
that.' " The Bible is, indeed, what that great philosopher, the Hon- 
orable Robert Boyle, called it, "that matchless book." I have often 
thought, that the sublime descriptions which it gives of God, the 
humbling and exalting doctrines which it reveals, and the high-toned 
morality which it inculcates, are, of themselves, proofs decisive of its 
divine authority. For, certainly, there is nothing like them in the 
most admired productions of the most celebrated authors, either in 
ancient or modern times. 

From its peculiar style. How remarkably simple and plain ! 
No histories were ever so plainly related as those of the Bible : no 
precepts were ever more clear, or promises less ambiguous. How 
wonderfully grand and sublime ! Wherever the matter requires it, 
the style is — 

" Like the ladder in the Patriarch's dream, 
Its foot on earth, its height beyond the skies." 

Witness many of the Psalms ; the book of Job ; the prophets, 
especially, Isaiah xl. and xliii. ; and the Apocalypse. And how aston- 
ishingly concise and expressive ! The sacred writers never burden 
their subject with a load of words. They express themselves in words 
few, and well-chosen, — " in comely dress, without the paint of art." 
Witness the Proverbs; 1 Cor. xiii., etc. "Let there be light," is 
noticed by the great critic Longinus, as a truly lofty expression. " I 
am of opinion," says Sir W. Jones, "that the holy Scriptures con- 
tain more sublimity and beauty, — and finer strains of poetry and 
eloquence, than can be collected from all other books in any age or 



23 



Introductory Essays. 



language." And the style of Scripture has awakened the attention 
even of infidels. Rousseau was struck with the majesty of the 
Scriptures. His eloquent eulogium on the Gospel and its Author is 
well known. Dr. Tillotson observes, " The descriptions which Virgil 
makes of the Elysian Fields and the Infernal Regions, fall infinitely 
short of the majesty of the holy Scriptures when describing heaven 
and hell, so that in comparison they are childish and trifling ;" and 
yet, perhaps, he had the most regular and best governed imagination 
of any man, and observed the greatest decorum in his descriptions. 
"There are I know," said the elegant Joseph Addison, "men of 
heavy temper and without genius, who can read the words of Scrip- 
ture with as much indifference as they do other papers ; however, I 
will not despair to bring men of wit into a love and admiration of 
the sacred writings, and, old as I am, I promise myself to see the 
day when it shall be as much the fashion among men of politeness, to 
admire a rapture of St. Paul's, as a fine expression of Virgil or 
Homer ; and to see a well-dressed young man produce an evangelist 
out of his pocket, and be no more out of countenance than if it 
were a classic printed by Elzevir." 

From its internal harmony. Though written at different periods, 
by perons residing in different parts of the earth, and by persons 
whose natural abilities, education, habits, employments, etc., were 
exceedingly varied ; yet where is there any real contradiction ? The 
sacred writers exactly coincide in the exhibition they give us of 
God ; of man ; of sin and salvation ; of this world and the next ; 
and, in short, of all things connected with our duty, safety, interest, 
and comfort. They all were evidently of the same judgment, aimed 
to establish the same principles, and applied them to the same 
practical purposes. They could not write by concert— comparing 
' notes, etc., for they lived in different times and places ; and yet the 
exact coincidence that is perceived among them, by the diligent 
student, is most astonishing, and cannot be accounted for on any 
rational principles, without admitting that they " wrote as they were 
moved by the Holy Ghost." 

" Whence, but from Heaven, should men, unskilled in arts, 
In different nations born, and different parts, 
Weave such agreeing truths ; or how, or why 
Should all conspire to cheat us with a lie? 
Unasked their pains ; ungrateful their advice; 
Starving their gains, and martyrdom their prize." 

From its external accordance. The Bible accords, in a wonderful 



The Truth of the Bible. 



29 



manner, with universal history. There is nothing more common in 
history, than the recognition of a God. Sacred and profane history 
alike involve this principle. The fictions of the poets respecting the 
different ages of the world, coincide with Scripture facts. The first, 
or Golden age, is described as a paradisiacal state, feebly represent- 
ing the bliss of the first pair in Eden, Gen. ii. And the second, or 
Iron age, described in the fiction of Pandora and her fatal box of 
evils, which overspread the earth, is in accordance with the history 
of the introduction of evil into the world, Gen. iii. The celebrated 
Vossius shows, with great ingenuity, the similitude there is between 
the history of Moses, and the fable of Bacchus. The cosmogony 
of the ancient Phenicians is evidently similar to the account of crea- 
tion given by Moses ; and a like assertion may be made respecting 
the ancient Greek philosophy. Travel north, south, east, and west, 
and you find the period employed in creation used as a measure of 
time : though no natural changes point it out as a measure, as is the 
case with the month and year. Consult the heathen classics, the 
records of our Scythian ancestors, the superstitions of Egypt, of the 
Indies, both East and West, and, indeed, of all the varied forms in 
which superstition has presented herself, and in one or in all you 
meet with evidences of a universal flood, of man's fall, of the ser- 
pent having been the instrument in it, of propitiatory sacrifices, of 
the expectation of a great deliverer. The long lives of men in the 
early ages of the world, are mentioned by Berosus, Manetho, Hiro- 
mus, and Helanicus, as also by Hesiod, and many other writers 
quoted by Josephns, and afterwards by Servius, in his notes on Vir- 
gil. Pausanius, Philostratus, Pliny, and several other writers give 
us accounts of the remains of gigantic bodies which have been found 
in the earth, serving in some degree to confirm Moses's account of 
the antediluvian giants. Berosus, the Chaldean historian, quoted by 
Josephus, and Abidenus by Eusebius, Plutarch, Lueian, Molo, Nicho- 
las Damascenus, as well as many of the Heathen poets, mention the 
deluge ; and some traditions respecting it are to be found among the 
Americans and Chinese ; not to mention what some modern travelers 
have fabulously related concerning some ruins of the ark, said to 
remain on Mount Ararat, and to have been seen there a few centu- 
ries ago. Alexander Polyphistor quotes Artapanus and Eupolemus, 
as mentioning the tower of Babel : and the former speaks of it as 
built by Belus. Strabo, Tacitus, Pliny, etc., give us an account of 
the destruction of Sodom and Gomorrah and the neighboring cities, 
in the main agreeable to that of Moses. Herodotus, Diodorus, 



30 



Introductory Essays. 



Strabo, etc., mention circumcision as a rite used by several of those 
nations into which, according to Moses, Abraham traveled, or which 
were descended from him. Berosus, and several others, make ex- 
press and honorable mention of Abraham and some of his family. 
Eupolemus and Dius, as quoted by Eusebius and Grotius, mention 
many remarkable circumstances of David and Solomon, agreeing 
with the Old Testament story. As for the mention of Nebuchadnez- 
zar, and some of the succeeding kings of Babylon, as well as of 
Cyrus and his successors, it is so common in ancient writers, as not 
to need a more particular notice of it. And very many passages of 
the Old Testament are mentioned by Celsus, and objections to 
Christianity formed upon them. Is not all this in favor of the credi- 
bility of the Old Testament ? And with respect to the New Testa- 
ment, we have the testimony of Tacitus and Suetonius to the exist- 
ence of Jesus Christ, the Founder of the Christian religion, and to 
his crucifixion in the reign of Tiberius, and during the procurator- 
ship of Pontius Pilate, the time in which the evangelists place that 
event. Porphyry also, though an inveterate enemy to Christianity, 
not only allowed that there was such a person as Christ, but honored 
him as a most wise and pious man, translated into heaven as being 
approved by the gods ; and accordingly quotes some oracles, refer- 
ring both to his sufferings and virtues, with their subsequent rewards. 
Celsus likewise, an Epicurean philosopher, full of enmity to the Chris- 
tian religion, mentions numberless circumstances in the history of 
Christ, indeed so many, that an abstract of the Christian history 
might almost be taken from the very fragments of his book pre- 
served by Origen, and never pretends to dispute his real existence, 
or the truth of the facts recorded of him. Hierocles, a man of 
learning and a Magistrate, who wrote against the Christians, speaks 
of Jesus as extolled by the Christians as a God; mentions Peter and 
Paul by name ; and refers both to the Gospels, and to the Epistles. 
The Emperor Julian, in the fourth century, called "Apostate," 
writes of the birth of Jesus in the reign of Augustus ; bears witness 
to the genuineness and authenticity of the Gospels, and the Acts of 
the Apostles ; and allows that Jesus Christ wrought miracles. He 
aimed to overthrow the Christian religion, but has confirmed it. 
The slaughter of the infants at Bethlehem is attested by Macrobius ; 
the darkness at the crucifixion is recorded by Phlegon, and quoted 
by Origen. The manners and worship of the primitive Christians 
are distinctly named by Pliny. The great dearth throughout the 
Roman world foretold by Agabus, in the reign of Claudius, Acts xi. 



The Truth of the Bible. 



SI 



28, is attested by Suetonius. Dion, Josephus, and others. The ex- 
pulsion of the Jews from Rome by Claudius, Acts xviii. 2, was occa- 
sioned, says Suetonius, by the insurrection they had made about 
Chrestus, which is his way of spelling Christ. It has been repeatedly 
proved, with laborious research, and profuse erudition, that vestiges 
of all the principal doctrines of the Christian religion are to be 
found in the monuments, writings, or mythologies of all nations 
and ages. And the principal facts contained in the Gospels are 
confirmed by monuments of great fame subsisting in every Christian 
country at this very day. For instance, baptism in the name of the 
Father, Son, and Holy Ghost, the rite by which from the begin- 
ning men have been initiated into the Church of Christ, and the 
profession of Christianity. The Lord's Supper, celebrated in me- 
mory of the dying love of Christ. And the stated observation of 
the first day of the week, in honor of Christ's resurrection from the 
dead. "Who can say, and prove, that this is not evidential of the 
truth and credibility of the Xew Testament ? What but inspira- 
tion could have produced such internal harmony, and such external 
accordance ? 

From its striking impartiality, " The amanuenses or penmen of 
the Holy Ghost for the Scriptures, were not contemptible or ordinary, 
but incomparable and extraordinary persons. As Moses, £ the meek- 
est man on earth,' the peculiar favorite of God, with whom God 
'talked face to face;' the None-such of all the Prophets in Israel. 
Samuel, the mighty man in prayer. David the king, ' that man after 
God's own heart.' King Solomon, that 'wisest of all the kings,' 
whom God honored with the building of the Temple. Daniel, in 
whom was found ' an excellent spirit,' and great dexterity in f expound- 
ing secrets and mysteries.' John, 'the disciple whom Jesus loved' 
above all the rest, who 'leaned on Jesus' breast.' 'Paul, who was 
caught up into the third heavens,' ' whose writings, saith Chrysostom, 
like a wall of adamant, compass about, or surround all the churches.' 
In a wprd, ' all of them holy men of God, moved by the Holy Ghost.' " 
The moral character of the sacred penmen is above suspicion : their 
greatest enemies have never attempted to throw the least stain upon 
their characters. Many of them were actually present at the scenes 
which they describe ; eye-witnesses of the facts, and ear-witnesses 
of the discourses, which they describe. They could not, therefore, 
be deceived themselves : nor could they have the least inducement to 
deceive others. They honestly record their own mistakes and faults, 
as well as the other particulars of the story. Every candid person 



Introductory Essays. 



must admit, that the Scriptures are remarkable for faithfulness of 
narrative, and that, contrary to the practice of other histories, they 
do not conceal the faults of the persons they describe. The faults 
of Abraham and Jacob are detailed, as well as their virtues ; and the 
incredulity of Thomas, and the defection of Peter, are not concealed, 
but faithfully recorded. The Apostles, especially, seem every where 
to forget that they are writing of themselves, and appear not at all 
solicitous about their own reputation, but only that they might re- 
present facts just as they were, whatever might be the consequence. 
Hence they readily confess, not only the meanness of their original 
employments, and the scandals of their former life, but their pre- 
judices, follies, faults, unbelief, cowardice, ambition, rash zeal, fool- 
ish contentions, etc. How faithful is the pen of inspiration — here 
truth with impartial hand dips her pencil, now in brighter, now in 
darker colors, and thus draws her characters to the very life. Dr. 
Beattie justly says, " The style of the Gospel bears intrinsic evidence 
of its truth. We find there no appearance of artifice or party spirit ; 
no attempt to exaggerate on the one hand, or depreciate on the other ; 
no remarks thrown in to anticipate objections, nothing of that cau- 
tion which never fails to distinguish the testimony of those who are 
conscious of imposture; no endeavor to reconcile the reader's mind 
to what may be extraordinary in the narrative ; all is fair, candid, 
and simple." And we number this among the proofs of the Divine 
authority of the Bible. 

From its stupendous miracles. Miracle, from miraculum, a won- 
der, a prodigy. "A miracle," says Home, "is a sensible suspen- 
sion or controlment of, or deviation from, the known laws of nature." 
It is a signal act of Divine Omnipotence, that w T hich no other being 
but God can do. Miracles flow from Divine power, and are the 
proper evidence of a Divine mission. The reality of the miracles 
recorded in Scripture, wrought by Christ, and by prophets and apos- 
tles, may be proved by the number and variety ; — their being per- 
formed publicly , and not in a corner ; — before enemies as well as 
friends; — instantaneously, and not by slow degrees; — and indepen- 
dent of all second causes ; — were such as all men could examine and 
judge of; — and all served an important end, worthy of a Divine 
author : viz., to establish Divine truth. How superior the miracles 
wrought by Moses and Aaron, to those wrought by the wise men, 
and the sorcerers, and the magicians of Egypt ! Witness the trans- 
formation of the rod, Exodus vii. 10-12;— the production of the 
annoying vermin — lice, Exodus viii. 16-19; — the plague of dark- 



The Truth of the Bible. 



33 



ness, Exodus x. 22-24; — the dividing of the Red Sea, Exodus xiv. 
21-31. These hear all the characters of true miracles. And how 
far above the pretended supernatural doings of Mohammed, and the 
alleged Pagan and Romish miracles, were the wonderful deeds of 
Christ, and his Apostles ! For example, our Saviour stilled the tem- 
pest, calmed the ruffled ocean, walked upon the sea, fed the famished 
multitude, opened the eyes of the blind, unstopped the ears of the 
deaf, healed the sick, cleansed the lepers, cast out devils, raised the 
dead, and restored himself to life ; and his Apostles healed the lame, 
cast out a spirit of divination, gave the Holy Ghost, restored the 
dead to life, etc. Every ingenuous mind must see in these, all the 
characters of real miracles. Ponder Matt. xi. 2-6 ; and John xiv. 
11. Nicodemus, a Pharisee and ruler among the Jews, was so struck 
with the extraordinary character of our Lord's miracles, that he came 
to him, saying, "Rabbi," excellent master, "we know that thou art 
a teacher come from God : for no man can do these miracles that thou 
doest, except God be with him." And miracles we think, with Nico- 
demus, show that a prophet or religious teacher comes from God, 
because God would not work a miracle in attestation of a falsehood, 
or to encourage a false teacher. When, therefore, a miracle is wrought 
in confirmation of anything, or as evidence of anything, we know 
that the thing is true, because God has given to it his testimony. 
Every real miracle is a work of God, done by his permission, and 
with his concurrence ; it is therefore, emphatically, the testimony of 
God. And that greatest of miracles, the resurrection of our Lord 
himself from the dead, crowns the whole, and clearly attests the 
Divinity of the Bible, and the truth of the Christian religion. 

From its wonderful "prophecies. Prophecy is a declaration of 
something to come ; a prediction of future events. It is the fortell- 
ing of such future things as were beyond the reach of human sagacity, 
and which therefore none but God could reveal. What mere man 
can foretell the events of the morrow? Who can say what shall 
transpire in ages to come ? This is the sole prerogative of God, who 
alone knows the end from the beginning. Now the Bible abounds 
with predictions, which were uttered long before their actual fulfill- 
ment, and which no human sagacity or foresight could possibly con- 
jecture or foretell. Take the first gospel promise given — the seed 
of the woman to bruise the serpent's head; and remember that this 
promise was delivered at least four thousand years before its fulfill- 
ment. The celebrated prediction of Jacob, Gen. xlix. 10, was uttered 
between sixteen and seventeen hundred years before it took place. 
3 



Introductory Essays. 



Moses declared the siege of Jerusalem by the Romans, etc., Deut. 

xxviii. 49, etc., fifteen centuries previously. In the first book of 
Kings, chap. xiii. 2, 3, there is a prophecy concerning Josiah by name, 
three hundred and thirty-one years; and in Isaiah xlv. 1, con- 
cerning Cyrus, one hundred years before either of them was born. 
According to the predictions of the prophets, Nineveh has been de- 
solated, Nahum i. 1, 2, 3; Babylon swept with the besom of destruc- 
tion, Isaiah xiii. 14 ; Tyre become a place for the spreading of nets, 
Ezekiel xxvi. 4, 5 ; Egypt the basest of the kingdoms, etc., Ezekiel 

xxix. 14, 15. Daniel distinctly predicted the overthrow, in succession, 
of the four great empires of antiquity, — the Babylonian, the Persian, 
the Grecian, and the Roman, all which has taken place. Not only 
are the leading features of the character of Christ delineated with 
the faithfulness of history hundreds of years before he appeared, but 
there is scarcely an incident in his life which prophecy has over- 
looked. And according to the predictions of the New Testament, 
we see Jerusalem in ruins ; the Temple not rebuilt ; the Jews scattered, 
but not destroyed ; the conversion of the nations to Christianity ; the 
many anti-christian corruptions of the Gospel; the idolatry, tyranny, 
and persecution of the Roman hierarchy, etc. What prescience does 
all this imply — prescience no where to be found but in God ! " Let 
now the infidel, or the skeptical reader, meditate thoroughly and 
soberly on these predictions. The priority of the records to the 
events, admits of no question. The completion is obvious to every 
competent inquirer. Here then are facts. We are called upon to 
account for those facts on rational and adequate principles. Is human 
foresight equal to the task ? Enthusiasm ? Conjecture ? Chance ? 
Political contrivance ? If none of these, neither any other principle 
that may be devised by man's sagacity, can account for the facts ; 
then true philosophy, as well as true religion, will ascribe them to 
the inspiration of the Almighty. Every effect must have a cause." 
Prophecy is a species of perpetual miracle. And the prophecies of 
Scripture do not come short of the fullest demonstration which the 
case will admit of, that the books that contain them are the unerring 
word of God. 

From its holy tendency. It came immediately from God, and 
leads immediately to him. It bears on it the stamp and impression 
of Deity ; and is, emphatically and really, " the power of God unto 
salvation, to every one that believeth." It contains the most excel- 
lent precepts — the most weighty exhortations— and the most precious 
promises. The Bible teaches us the best way of living; the noblest 



The Truth of the Bible. 



35 



way of suffering ; and the most comfortable way of dying. The 
word of God, accompanied by his Spirit, conveys strength to the 
weak, wisdom to the simple, comfort to the sorrowful, light to those 
who are in darkness, and life to the dead. It introduces the infinite 
God as speaking in a manner worthy of himself ; with simplicity, 
majesty, and authority. It places before us the most important doc- 
trines : For example, the doctrine of the Trinity of persons or sub- 
sistences in the Unity of the Godhead ; — -the proper, supreme, and 
eternal divinity of Christ ; — the personality, divinity, and offices of 
the Holy Spirit ; — the great works of creation and providence ; — the 
fall of man from the moral image of God ; — the necessity, nature, 
and extent of redemption ; — repentance toward God, and faith 
toward our Lord Jesus Christ — -justification through the blood of the 
cross ; — the witness of the Spirit in the souls of believers ; — rege- 
neration by the Spirit of God — holiness in heart and life; — the 
resurrection of the dead ; — the general judgment ; — and the eternity 
of future rewards and punishments. It inculcates the highest 
morality: — the love of God, and the love of our neighbor; — the 
doing to others as we would they should do to us ; — the forgiving of 
our enemies ; — the living " soberly" — in the use of food, apparel, 
and all things relating to ourselves, " righteously" — in the perform- 
ance of all duties towards our neighbors, and " godly" — -worshiping 
God in a right manner ; — the checking of all impurity of thought and 
desire ; — the rendering honor to whom honor, and tribute to whom 
tribute, is due ; — the cultivation of humility, meekness, gentleness, 
placability, disinterestedness, truth, justice, beneficence, charity, and 
other virtues ; — and the avoidance of pride, discontent, despair, re- 
venge, cruelty, oppression, contention, adultery, suicide, and other 
vices and crimes which injure mankind. It preserves from all 
error: — it is an infallible rule of judgment and of practice, and 
clearly teaches what we ought to believe and what we ought to do ; — it 
enlightens the mind, informs the judgment, instructs the heart, and 
saves from those "faults in the life," which "breed errors in the 
brain." All error — false judgment of things, or assent unto false- 
hood — springs from ignorance of the Scriptures, Mark xii. 24; 
John vii. 17 ; 2 Tim. iii. 13-17. It promotes holiness and 'peace 
here, as well as leads to happiness and heaven hereafter. " Where- 
withal shall a young man cleanse his way ?" Psalm cxix. 9, 103-105. 
" The law of the Lord is perfect, converting the soul," Psalm xix. 
7-11. What an eulogy is this on the perfection of the sacred 
writings ! the perfection of their utility — their certainty — their 



36 



Introductory Essays. 



purity — their rectitude — their value — their comforts — their peace — 
and their sweetness. And this eulogy was pronounced by a prophet, 
a poet, and a king — no common assemblage. It secures to the lover 
of it, in a rich degree, the Divine favor. " Thus saith the Lord, 
the heaven is my throne, and the earth is my footstool ; but to this 
man will I look, even to him that is poor and of a contrite spirit, and 
trembleth at my word." "Such a heart," says Matthew Henry, 
" is a living temple for God ; he dwells there, and it is the place of 
his rest; it is like heaven and earth, his throne and his footstool." 
And it furnishes the most powerful motives to the practice of its 
precepts ; — for its rewards are such as " eye hath not seen, nor ear 
heard ;" and its threats are eminently calculated to terrify offenders. 
The Bible everywhere abounds with an intenseness of zeal for the 
Divine glory, and with a depth of self-renunciation on the part of the 
writers. And what a contrast does it, in this respect, exhibit to all 
other productions of authorship ! In Scripture, God is all in all : 
in other writings, man is always a prominent, and generally the sole 
claimant of praise and admiration. And no man can attentively 
peruse the sacred volume without being awe-struck. Eor 0 how 
solemn and inspiring ! and how admirably calculated to restrain 
from sin, and to sublimate the views and feelings ! We say, there- 
fore, that no man can diligently read the Scriptures without 
becoming a wiser and a better man. The celebrated John Locke, 
whose pure philosophy taught him to adore its source, said, with his 
dying lips, when tendering his advice to a young nobleman, " Study 
the Holy Scriptures, especially the New Testament ; for therein are 
contained the words of eternal life : it hath God for its author — sal- 
vation for its end — and truth, without any mixture of error, for its 
matter." 

"It sweetly cheers our drooping hearts, 
In this dark vale of tears." 

It does more — 

" It sheds a lustre all abroad, 
And points the path to bliss and heaven." 

" 'Tis for our light and guidance given." And 0 what a source of 
light, and strength, and peace ! How it clears the understanding, 
and fills the soul with sweet delight ! How it quickens our inactive 
powers, and sets all our wandering footsteps right ! And how its 
promises rejoice our hearts, and its precepts direct our lives ! 



The Truth of the Bible. 37 

" A glory gilds the sacred page, 
Majestic like the sun ; 
It gives a light to every age, 
It gives, but borrows none." 

Ah ! there are no records comparable to the Scriptures. None con- 
taining doctrines so useful — commands so reasonable — arguments so 
powerful. The lines of Scripture are richer than the mines of gold. 
How evidently suited to a sinful, sinning race ! and how delightfully 
framed for the perfection of human happiness ! What proofs of a 
Divine original ! Show, if you can, in all this world, any one book 
of all that ever was produced in any age or nation, like the Bible. 
Ay, the Bible came from God ; and it bears a moral resemblance to 
him from whom it came. God is holy, just, and good ; and the Bible 
is also holy in its nature, just in its requirements, and good in its 
provisions and tendency. 

From its beneficial effects. It has wrought wonders in all ages, 
in all places, on all persons, and in all the possible varieties of hu- 
man life. Christianity — the religion of the Bible — has taught the 
great lessons of devotion, self-government, and benevolence. It has 
diffused and preserved literature ; — abated illiberal prejudices ; — pro- 
duced humility, forgiveness of injuries, regard to truth, justice, and 
honesty, firmness under persecution, patience under worldly afflic- 
tions, and calmness and resignation at the approach of death; — 
discouraged fornication, polygamy, adultery, divorces, suicide, and 
duels ; — checked infanticide, cruel sports, the violence of war, tho 
vices of kings and the assaults of princes ; — and rendered its sincere 
professors true, honest, just, pure, lovely, and of good report. It 
has improved the condition of females — reclaimed dissolute men — 
abolished human sacrifices — prevented assassinations of princes, and 
revolutions in states — encouraged hospitality to strangers — founded 
charitable institutions — emancipated slaves — abated the rigors of ser- 
vitude — redeemed captives — relieved prisoners — protected widows 
and orphans — softened into tenderness and tears the hearts of des- 
pots — and given stability to thrones, wisdom to human laws, and 
protection to the people. Has it not done more for the honor of the 
prince and the weal of the subject than any other system ? It has 
been a blessing to every country into which, it has been introduced. 
It has been a blessing to Britain. It has enwrapped in graceful 
robes the once naked inhabitants of this isle : it has plucked the 
sacrificial knife from the hands of the sanguinary Druid : it has 
built cities, cultivated forests, reared our temples, regulated our 



88 



Introductory Essays. 



institutions, and rendered the country both powerful and happy. 
Europe owes to it her arts and her arms, her science and her sway. 
America has found in it her freedom and her peace. The wrongs 
of Africa have been mitigated, and will be removed by its justice 
and generosity. Asia, and the isles of the sea, are waiting for 
its light and healing. In every pagan country where it has pre- 
vailed, it has abolished idolatry, with its sanguinary and polluted 
rites ; raised the standard of morality, and thus improved the man- 
ners of the people; and diffused far and wide the choicest blessings 
of heaven, — freedom to the captive, light to the blind, comfort to 
the distressed, hope to the despairing, and life to the dying. Ask 
the people of New Zealand, of Taheita, of Tonga, cannibals, infan- 
ticides, murderers of whole islands, what it has done for the salva- 
tion of their souls. It is at once the desire of all nations, and the 
glory of all lands. And it has produced the most hajpipy effects on 
multitudes of m,en. It has enlightened the most ignorant ; softened 
the most hardened ; reclaimed the most profligate ; converted the 
most estranged ; purified the most polluted ; exalted the most de- 
graded; and plucked the most endangered from hell to heaven. 
What was it that transformed the persecuting and blaspheming Saul 
into a kind and devoted man ? It was religion. What was it which 
brought the woman who was a sinner to bathe the feet of Jesus with 
her tears, and to wipe them with the hairs of her head ? It was 
religion. What was it which produced the faith of Abraham, the 
meekness of Moses, the patience of Job, the wisdom of Solomon, 
the placability of Joseph, the penitence and the zeal of David, the 
gentleness of Stephen, the boldness of the prophets, the undaunted 
zeal of Paul, the heroism of Peter, and the sweet temper of " the 
beloved disciple ?" It was religion. What was it which produced 
such purity of life, and gave such majesty in death, in the cases of 
Grotius, Selden, Salmasius, Hale, Paschal, Boyle, Locke, Newton, 
Boerhave, Addison, Maclaurin, Lyttleton, and a thousand others ? 
It was religion. 

"Soft peace she brings, wherever she arrives; 
She builds her quiet as she forms our lives ; 
Lays the rough paths of peevish nature even, 
And opens in each breast a little heaven." 

Nothing is wanting to improve the state of the world, and fit men 
for the worship and felicity of heaven, but that they should believe 
and obey the Scriptures. Christianty may make the challenge of 



The Truth of the Bible. 



3J 



Archimedes : Give it but where it may set its foot ; allow but n, 
sober, serious, submissive attention to its proposals, and it will 
move the whole world. It has been ably argued, that the effects of 
Mohammedanism prove the excellent tendency of Christianity. 
'Tor Mohammedanism," says the author referred to, "may be 
reduced to the following heads ; namely, a spirit of revenge, hatred 
of other sects, the despotism of rulers, the ignorance and servitude 
of subjects, the depopulation of countries by war and pestilence, 
and the inconveniences to individuals, and the public from pilgrimages 
to Mecca. These evils are the natural offspring of the doctrines and 
practices of the preachers and professors of Mohammedanism ; and 
furnish a strong argument of the excellence of the Christian code, 
by the observance of whose precepts all those evils would vanish 
and disappear." Christianity, that messenger of heaven, rising 
in triumph over all its rivals, countenances no crime, patronizes no 
error, engenders no violences, originates no calamity ; but, on the 
contrary, suppresses revenge, forbids strife, censures war, teaches 
meekness and mercy, and inspires peace and happiness. She is the 
friend of order and the fountain of bliss. And what Milton so 
beautifully states of Eve, may, with still greater propriety, be 
applied to her, — 

"Grace is in all her steps, heaven in her eye, 
In every gesture dignity and love." 

Even men who labored to erase out of the mind all respect for 
religion, have acknowledged the importance and expediency of if 
Bayle admits religion to be useful if men acted agreeably to its 
principles; and Yoltaire says, expressly, that religion is necessary 
in every fixed community ; the laws are a curb upon open crimes, and 
religion on those that are private. "No religion," says Bolingbroke, 
" ever appeared in the world whose natural tendency was so much 
directed to promote the peace and happiness of mankind as the 
Christian. The system of religion recorded by the evangelists, 
i3 a complete system to all the purposes of true religion, natural 
or revealed. The Gospel of Christ is one continued lesson of the 
strictest morality, justice, benevolence, and universal charity. . . 
Supposing Christianity to have been purely an human invention, 
it had been the most amiable, and the most useful invention that 
was ever imposed on mankind for their good." Hume acknowledges, 
that, " the disbelief in futurity loosens, in a great measure, the ties 
of morality, and may be supposed, for that reason, pernicious to 



40 



Introductory Essays. 



the peace of civil society." Rousseau acknowledges, that, "if all 
were perfect christians, individuals would do their duty, the people 
would be obedient to the laws, the chiefs just, the magistrates 
incorrupt, the soldiers would despise death, and there would be 
neither vanity nor luxury in such a state." Gibbon admits, that 
the gospel, or the church, discouraged suicide, advanced erudition, 
checked oppression, promoted the manumission of slaves, and 
softened the ferocity of barbarous nations ; that fierce nations 
received at the same time the lessons of faith and humanity, and 
that, in the most corrupt state of Christianity, the barbarians might 
learn justice from the law, and mercy from the gospel. " To 
impute crimes to Christianity," says the celebrated King of Prussia, 
"is the act of a novice." His word may fairly be taken for such 
an assertion. And yet these unbelievers have been so vile and 
perverse as to decry a system which they acknowledge to be useful. 
How ungrateful ! How reprehensible ! Collect now the thoughts 
scattered under this branch of the subject, and be honest — heartily 
believe, and openly acknowledge, that God was the author of the 
Bible. What but a superhuman, a truly divine influence breathing 
in the Scriptures, can account for the energy and beneficence of 
their moral tendencies ? 

From its general reception. Vast numbers of wise and good men, 
through many generations and in different countries, have agreed in 
receiving the Bible as a revelation from God. Many of them have 
been noted for seriousness, erudition, penetration, and impartiality 
in judging of men and things. We might refer to Alfred, " replete 
with soul— the light of a benighted age,"— to Charles the Fifth, 
Emperor of Germany, — to Gustavus Adolphus, the renowned king 
of Sweden ; to Selden, the learned and laborious lawyer and antiquary, 
— to Bacon, "the bright morning star of science," — to Usher, the 
well-known archbishop of Armagh, — to Newton, "the sun whose 
beams have irradiated the world," — to Boyle, celebrated for genius 
and erudition, — to Milton, the prince of poets, — to Locke, the man 
of profound thought, — to Jones, one of the brightest geniuses and 
aaost distinguished scholars of the eighteenth century, — and to many 
other deathless names. And if the evidence of the truth of the Bible 
satisfied men of such high intellectual capacity, ought it not to satisfy 
us ? We do not wish to insinuate, that we ought to believe in the 
Divinity of the Scriptures, merely because they believed it. But we 
do mean to say, that we ought not rashly to conclude against that 
which they received. They are acknowledged authorities in other 



The Truth of the Bible. 



41 



cases ; then why not in this ? If we can place reliance upon them in 
their philosophical inquiries, — why not in their religious ones ? Surely 
the infidels of the present day, so far inferior to the believers of the 
former days, ought to express themselves with more modesty upon 
this important subject, and to hesitate before they openly profess their 
opposition to that book of religion and morals, which has received the 
countenance of such honorable names as those which have been 
mentioned. 

On the subject of the propagation of Christianity, it has been elo- 
quently said : " In spite of violent and accumulated opposition, it 
diffused its blessings among the cities of Asia and the islands of 
Greece ; over the deserts of Arabia and the European continent ! 
From the hill of Calvary it speedily found its way to imperial Rome, 
gathering fresh laurels as it progressed, until it entered the palace, 
and waved its banner over the proud dwelling of Csesar ! With all 
the influence of priests and kings against it, and all the terrors of 
the gibbet or the flames, it rapidly overspread the extensive Roman 
empire, and reached Britain, the little isle of the sea. With a power 
divine, it achieved a triumph over mental and moral obliquity, sur- 
passing all that the philosophy of Greece or Rome could boast ; and 
still will it conquer, until the sun in the heavens shall not look down 
on a single human being destitute of the knowledge of Jesus Christ." 
And the Rev. Robert Hall, whom to mention is to praise, remarked : 
" We see Christianity as yet but in its infancy. It has not already 
reached the great ends it is intended to answer, and to which it is 
constantly advancing. At present, it is but a grain of mustard seed, 
and seems to bring forth a tender and weakly crop ; but be assured 
it is of God's own right hand planting, and he will never suffer it to 
perish. It will soon stretch its branches to the river, and its shade 
to the ends of the earth. The weary will repose themselves under 
it, the hungry will partake of its fruits, and its leaves will be for the 
healing of the nations. Those who profess the name of Jesus, will 
delight in contemplating the increase and grandeur of his kingdom. 
* He must reign till he hath put all enemies under his feet.' The 
religion of Jesus is not the religion of one age, or of one nation. It is 
a train of light first put in motion by God, and which will continue 
to move, and to spread, till it has filled the whole earth with its 
glory. Its blessings will descend, and its influence will be felt to 
the latest generations. Uninterrupted in its course, and boundless 
in its extent, it will not be limited by time, or space. The earth is 
too narrow for the display of its effects, and the accomplishment of 



42 



Introductory Essays. 



its purposes. It points forward to an eternity. The great Re- 
deemer will again appear upon the earth, as the judge and ruler of 
it ; will send forth his angels, and gather his elect from the four 
winds ; will abolish sin and death ; will place the righteous forever in 
the presence of his God, and their God, of his Father, and their 
Father." 

" As the waters the depth of the blue ocean cover, 
So fully shall God among mortals be known ; 
His word, like the sunbeams, shall range the world over, 
The globe his vast temple, and mercy his throne." 

Christianity, though not persecuting, has been bitterly persecuted ; 
yet it has triumphed — and triumphed too in spite of all its foes. 
Like Moses' bush, it was unconsumable by fire ; and rose up amid 
the flames and prospered. And like the eagle— the imperial bird of 
storms — it will continue securely to soar, amid every tempest. All 
attempts to impede its progress will be as powerless and vain, as 
attempts to drive back the flowing tide with, the point of a needle. 
When infidels can grasp the winds in their fists, hush the voice 
of the thunder by the breath of their mouth, suspend the succession 
of the seasons by their nod, and extinguish the light of the sun by 
a veil, then, and not till then, can they arrest the progress of truth, 
or invalidate the verities of the Bible. Unwise and unhappy men ! 
they are but ploughing the air — striking with a straw — writing on the 
• surface of the water — and seeking figs where only brambles grow. 

And compare not the propagation of Mohammedanism with the 
propagation of Christianity ; for it is useless, if not absurd. Suffice 
it to say, that the former was propagated by fanaticism, falsehood, 
pandering to the passions, promising a voluptuous paradise, and the 
frequent use of the sword ; but the latter by sanity, truth, restrain- 
ing the passions, promising a pure and holy heaven, and the use 
of no other sword but the sword of the Spirit, that is, the word 
of God. Christianity came-— saw — and conquered. And all her 
victories have been bloodless — of untold advantage to the van- 
quished themselves. They have desolated no country — produced 
no tears but to wipe them away — and broken no hearts but to 
heal them. Now to what is all this to be attributed? Can we 
reasonably ascribe the general reception of the Bible, and the con- 
sequent spread of Christianity, to anything short of divine power ? 
Is it not unprecedented ? " Could any books," says an able writer, 
" have undergone so fearful and prolonged an ordeal, and achieved 



The Truth of the Biele. 



43 



so spotless and perfect a triumph, unless they had been given and 
watched over by the Deity?" 

From its innumerable martyrs. "If a person," say3 Dr. Jortin, 
" lays down his life for the name of Christ, or for what he takes to 
be the religion of Christ, when he might prolong his days by re- 
nouncing his faith, he must stand for a martyr in every reasonable 
man's calendar, though he may have been much mistaken in some of 
his opinions." It has been calculated that since Christianity arose, 
not less than fifty millions of martyrs have laid down their lives for 
its sake. Some were venerable for years ; others were in the bloom 
of life ; and not a few were of the weaker sex. They were, for the 
most part, well-instructed persons. Many were learned and respect- 
able men ; neither factious in their principles nor violent in their pas- 
sions. They were neither wild in their notions, nor foolishly 
prodigal of their lives. This may safely be affirmed of such men 
as Polycarp and Ignatius, Jerome and Huss, Latimer and Cran- 
mer, Ridley and Hooper, Philpot and Bradford, Lambert and 
Saunders, and many others. Yet these so valued the Bible, that, 
rather than renounce it, and relinquish the hopes it inspired, they 
yielded their bodies to be burnt, or otherwise tormented, and " re- 
joiced and clapped their hands in flames," or the like. "All 
that a man hath will he give for his life." All account life 
sweet and precious. No man of sense and understanding will sacri- 
fice his life, when he can preserve it, but from some deeply-rooted 
conviction of truth or duty. In this view, christian martyrs are 
entitled to our respect and esteem. For, they gave the strongest 
proof of the sincerity of their faith : and no suspicion of fraud can 
reasonably be entertained against them. "We conclude," says Dr. 
Jortin, " that they were assisted by God, who alleviated their pain, 
and gave them not only resignation and patience, but exultation and 
joy. And this wonderful behavior of the former Christians may 
justly be accounted a proof of the truth of the Bible, and our holy 
religion, and we should deserve to be blamed and despised if we 
parted with it, and gave it up tamely upon account of a few objec- 
tions." "No man," observes Dr. Beattie, "ever laid down his life 
for the honor of Jupiter, Neptune, or Apollo ; but how many thou- 
sands have sealed their Christian testimony with their blood !" 
What a moral victory ! And whence but from heaven such a re- 
ligion, having such attestation ? 

Other arguments might be added tending to demonstrate the 
truth of our proposition ; but surely, enough have been produced to 



44 



Introductory Essays. 



establish the authority of the Bible on an immovable basis. " For- 
ever, 0 Lord, thy word is settled in heaven. I esteem all thy pre- 
cepts concerning all things to be right; and I hate every false way." 
" All flesh is as grass, and all the glory of man as the flower of grass. 
The grass withereth, and the flower thereof falleth away ; but the 
word of the Lord endureth forever. And this is the word which by 
the Gospel is preached unto you." 

" The proudest works of Genius shall decay, 
And Reason's brightest lustre fade away ; 
The Sophist's art, the Poet's boldest flight, 
Shall sink in darkness, and conclude in night ; 
But Faith triumphant over Time shall stand, 
Shall grasp the Sacred Volume in her hand ; 
Back to its source the heavenly gift convey, 
Then in the flood of Glory melt away." 



ESSAY II. 



THE JEWS. 

THEIR HISTORY— THEIR PECULIARITIES— AND THE PROPHECIES 
RELATING TO THEM. 



HE word Jew is well understood, as relating 
to the nation to which the knowledge of 
the true God was at one period confined. 
This name, properly speaking, as being 
derived from Judah, was not used in this 
connexion till after the Babylonish capti- 
vity, before which period they were called 
Hebrews. They are now interchangeably 
called by both names, and will be so 
throughout this essay. We propose briefly to sketch in 

SECTION I. 

THEIR HISTOEY. 

In doing which we shall be almost entirely indebted to the Rev. 
Dr. Eadie. 

The derivation of Hebrews is either from Heber, one of the 
ancestors of Abraham, or from the Hebrew word Eber, which 
signifies from the other side. Abraham was named Abraham haibri, 
Abraham the passenger, or Abraham the emigrant, as he had 
emigrated from Mesopotamia. The people who are known by the 
name Hebrews, came " from the other side," as we say of a foreigner, 
that he is from beyond sea ; and hence the Canaanites might very 
naturally call them Hebrews, or people from the other side. They 
were not called Jews until a much later period of their history ; and 

(45) 




46 



Introductory Essays. 



this name was derived from Judah. Jew is a corruption of Judahite, 
— one of the tribes of Judah. Hebrew was the ordinary or political 
name, Israel was the internal or religious designation. 

A man of wealth, wisdom, and integrity, was selected by God to 
be the father and founder of the Hebrew nation ; and was favored 
with many visions and revelations, promises, and covenants, all 
tending to show him the greatness and glory of his posterity. 
Among other things, he was told that his descendants should be 
very numerous, be taken into peculiar relation by God to himself, 
and should subdue and possess a most fertile and beautiful country. 

About two hundred years after Abraham was appointed to this 
distinction, we find Joseph, his great-grandson, holding one of the 
principal offices in the government of Egypt ; and by a train of 
remarkable providences, his father Jacob, together with his eleven 
brethren, also became inhabitants of that country. 

The great increase of their number and wealth soon provoked the 
jealousy of the government, and led to a royal decree that all their 
male children should be destroyed at the birth. While this decree 
was enforced, (b. c. 1571,) Moses was born ; and being concealed by 
his mother, he escaped the general slaughter of male infants, and was 
preserved to be the leader and deliverer of the people. Being 
instructed particularly in the religion and expectation of his fore- 
fathers, he early became interested in their oppressed condition ; and 
happening to see an Egyptian ill-treat an Israelite, he took part 
with the latter, and slew the former. Fearing the vengeance of the 
king, he escaped to a distant land, where he remained forty years. 
He was there divinely directed to return to Egypt ; and God was 
pleased to accomplish, by his instrumentality, the deliverance of 
Israel from their bondage, and to lead them, by a journey of forty 
years through the wilderness, into the rich and fertile land of 
Canaan. 

Up to this period they had lived under a patriarchal form of 
government, some traces of which remained through succeeding 
ages ; but in the progress of this eventful journey, God established a 
government for them, — the elements or grand principles of which 
are found in the law of the ten commandments, promulgated from 
Mount Sinai. This most perfect and admirable constitution or 
code, embracing as it did all that pertains to the civil as well as 
the religious rights and obligations of the people, was formed by 
God himself, and by him administered, as emphatically lawgiver, 
and judge, and king of Israel ; and hence it is called a theocracy. 



The Jews, 



47 



This theocratic form of government, under various modifications, 
existed even to the coming of the Messiah. The Jewish kings were 
mere viceroys, bound to govern by certain laws, and fearfully 
punished for disobedience. They were raised up and displaced by 
the immediate and frequently visible direction of God; Hos. xiii. 11: 
they were subject to his authority ; Deut. xvii. 14-20 ; and the 
prophets in their long and glorious succession were appointed to 
maintain the intercourse between God and his peculiar people, and to 
reprove and rebuke the kings of Judah and Israel for all their 
rebellion against Him. Hence it is justly inferred that the shocks 
and revolutions in the Jewish government, however it might interrupt 
or modify, never destroyed the theocratic relation subsisting between 
God and the seed of Abraham, until the light of the glorious gospel 
arose, and salvation for all, Jews and Gentiles, was proclaimed 
through the blood of Christ. 

In due time they entered the land of Canaan, and after a series 
of severe contests, in which God displayed his power in their behalf, 
they expelled the original possessors of the soil, and under a long 
succession of judges and kings, occupied the country as their 
promised inheritance. During their earlier occupancy of the 
country, the land was much subdivided; each family had its own 
allotted portion of the soil and territory. There were probably 
fifteen millions of acres in Canaan, and every Israelite able to carry arms 
might have about twenty acres set apart to him as his own possession. 
Quatuor jugera, or four acres, was the Roman phrase for a rural 
competence in the best days of the commonwealth, and at an earlier 
period only two acres w T ere given to the soldier. But the Hebrew 
yeomanry had a more ample patrimony than the boasted liberality 
of Rome could afford. 

It was evidently the design of God, that the Hebrews should be 
entirely separated and distinguished from all other nations ; and to 
this end their religion and laws were most wisely adapted ; and, 
besides this, the rites and ceremonies which they were required to 
observe were of the most significant import, and perfectly fitted to 
engage the attention of such a people. There was a body of men 
set apart, to whom was committed all matters relating to religion 
and law, which, under this singular government, was one and the 
same thing. To these persons, who ofiiciated as priests, judges, 
advocates, etc., was allowed one-tenth of all the produce of the land. 
The Levites, which were a subdivision of the first, had a portion of 
the lands assigned them ; and thus formed a connecting link between 



48 



Introductory Essays. 



the priests and the cultivators of the soil. Commerce was necessarily 
very limited ; as, by the very nature of their institutions, all con- 
nection with other nations and societies was in a great measure made 
impracticable. And yet the feasts and festivals, which were periodi- 
cally celebrated, — and upon the most important of which the whole 
nation was required to attend in a body, effectually preserved their 
social character and habits. This constitution and these laws were 
given chiefly at or near Mount Sinai. And thus, in the wastes of 
Arabia, and long before any lawgiver arose, of which the world has 
now any knowledge, a system of laws and a form of government 
were prescribed for the children of Israel, which have been the won- 
der of succeeding ages, and have exerted a boundless influence on the 
minds and institutions of all succeeding generations of mankind. 

After forty years' continuance in the wilderness, during which 
time every individual but two of the race that left Egypt had died, 
and given place to their children, they were brought into the land 
of Canaan. 

After the death of Joshua, the administration of the government 
was committed to a body of men called judges. This was a species 
of aristocracy ; but it would seem that these judges were appointed 
only for extraordinary occasions and for specific purposes. Judg. iii. 
8-10, 14, 15 ; vi. 83, 36. Their power was very great, however. Judg. 
viii. Of these judges there were in all fifteen from Othniel to 
Samuel, in whose time the government was changed. When the 
Hebrews had fallen into idolatrous practices, God suffered their 
enemies to prevail against them ; and as they came to be involved in 
wars with the neighboring nations, they felt the necessity of a 
military leader, or some more efficient government ; and they asked 
for a king. Saul was given to them in this relation ; but, though 
victorious in many battles, he displeased God, and David, the 
son of Jesse, was appointed to the throne in his place. Under his 
reign, Jerusalem was adorned and fortified, and made the seat of 
government; the empire was greatly extended, and the prospects 
of the nation were never more glorious. He was succeeded by his 
son Solomon, whose reign forms the most splendid period of the 
Jewish history, and was distinguished by the erection of the Temple at 
Jerusalem. His costly palace and magnificent court could not be 
maintained without heavy contributions from the people ; and upon 
his death, and the succession of his son Rehoboam, they demanded 
some relief from these heavy burdens. This being refused in a very 
offensive manner, ten of the twelve tribes revolted under Jeroboam, 



The Jews. 



49 



and were called the "kingdom of Israel." Judah and Benjamin 
adhered to Rehoboam, and were called the "kingdom of Judah." 
The subjects of the kingdom of Judah were probably called Jews 
from this time till the kingdom of Israel, as such, was destroyed ; and 
then the word Jews became the common name for all the descendants 
of Jacob. After a series of wars between Judah and Israel, and 
between them and other nations, for a period of two hundred and 
fifty years, the kingdom of Israel was at length subverted, the 
territory fell into the hands of strangers, and the people of the ten 
revolted tribes which composed it were carried captive into Assyria, 
never to return. 2 Kings xvii. The kingdom of Judah, too, soon 
after met a similar fate, her people being carried into Babylon by 
Nebuchadnezzar. 

Seventy long years of bondage passed away before any relief 
came to them ; but Cyrus, king of Persia, subdued Babylon, and 
permitted the Jews, then in captivity, to return to their country ; 
but they went back with the foreign and idolatrous customs and 
endless dogmas with which they had become familiar in the time 
of their exile. The lofty aspiration, the simple piety, and pure morality 
of their better days, were not with them ; the subtle and self-righteous 
Pharisee, and worldly-minded Sadducee, and a variety of other sects, 
sprang up ; and error, corruption, and superstition prevailed in 
every form. Our information concerning this period of Jewish 
history is derived chiefly from Josephus and the books of the 
Maccabees. 

The kingdom of Israel never reached its former glory. While 
Nehemiah lived, the nation continued to prosper ; but soon after his 
death the country ceased to be considered a distinct portion of the 
Persian empire, and was joined to the province of Syria. The direct 
management of civil affairs was committed to the priests ; but these 
were appointed to their high office by the Syrian governors. This 
was diametrically opposed to the ordinances of the Jewish state, and 
was most pernicious in its results. The people, indeed, remained 
faithful to the Persian government till the close of its existence, 
and were on this account permitted to live at peace with their 
neighbors. But the office of the high priesthood, being at the 
disposal of the Syrian viceroys, now became the object of worldly 
ambition, and was sought after chiefly by those means which are 
most efficacious with worldly rulers. Four high priests — Jeshua, 
Joachim, Eliashib, and Joiada — had held and been removed by 
death from the sacred office, since the return from Babylon. 
4 



50 



Introductory Essays. 



Johanan now succeeded his father Joiada in the pontificate. But 
Joshua, another son of Joiada. had received the appointment from 
Bagoses, governor of Syria ; and hence he demanded the office from 
his brother. Johanan refused, and slew Joshua in the inner court 
of the temple, where he had made the offensive demand. For this 
insult to his authority, Bagoses censured the Jews severely, up- 
braided them with polluting the temple by an act of murder, and 
imposed a tax upon all the lambs offered in sacrifice, which was 
exacted till the recall of Bagoses, about seven years afterwards. 

Jaddua, son of Johanan, the next high priest, did much to advance 
and maintain the moral and social improvement of the people. In 
his time, the Samaritans, who had long been denied access to 
the temple of Jerusalem, built a temple for themselves on Mount 
Gerizim. This increased the enmity which already existed between 
the Jews and Samaritans, and led to that entire alienation which was 
afterwards displayed. Soon after this the Persian government was 
overturned by Alexander the Great, and Israel was brought under 
the sway of the Macedonians. The Jewish high priest won the 
favor of Alexander by showing him the prophecies of Daniel con- 
cerning his rapid and extensive victories, Dan. viii. 7; xi. 3, and 
hence the people of Judea were permitted to enjoy their peculiar 
national privileges, and were freed from taxes every seventh year. 
But the Samaritans were compelled to retire to Shechem, between 
Mounts Ebal and Gerizim, and Samaria was repeopled by a colony 
of Macedonians. 

After Alexander's death, his dominions being divided among his 
four generals, the province of Syria, embracing Palestine, fell to 
the lot of Laomedon. Judea, soon after this, fell into the hands of 
Ptolemy Lagus, king of Egypt, and many of the people were sent 
thither as colonists ; which accounts for the number of Jews which 
afterwards abounded in Alexandria, Lybia, Cyrene, and other places. 
Jaddua, the high priest, was succeeded by Onias, and he by Simon 
the just, during the reign of Ptolemy. Simon repaired and fortified 
the city and temple of Jerusalem ; and also completed the Old 
Testament canon by adding the writings of Ezra and Nehemiah, the 
books of Chronicles and Esther, and the prophecies of Malachi. 
Under the Egyptian kings the Jews enjoyed prosperity for a con- 
siderable time. It was first interrupted by Antiochus the Great, 
king of Syria, and was not completely restored till the eastern 
monarch took Palestine from Ptolemy Epiphanes. This Antiochus 



The Jews. 



51 



treated the Jews with many marks of peculiar favor, after their 
subjection to his authority. 

The days of Antiochus IV. are remarkable as a period of dreadful 
calamities to the Jewish people. Having taken offence at their 
conduct in the dispute between Jason and his brother Menelaus, 
about the priesthood, he came upon them with tremendous violence. 
For three days the city of Jerusalem was given up to the rage of a 
brutal soldiery. Four thousand of the people were slain, and as 
many more sold into slavery. Menelaus led the impious king into the 
temple, whence he carried off one thousand eight hundred talents 
of silver and gold. And, to crown all, the religious feelings of 
Israel were outraged, and the God of all the earth insulted by the 
sacrifice of a large swine upon the altar of burnt-offering. Leaving 
Menelaus in the pontificate, Antiochus Epiphanes, the illustrious, 
returned to Antioch. 

About a year after this he was compelled by the Romans to desist 
from another attack upon Egypt, and took the opportunity as he 
returned of venting his rage on the defenceless Jews. Jerusalem 
was assaulted by Apollonius, the leader of the Syrian army, on 
Sabbath, while the inhabitants were engaged in divine worship. 
Multitudes were slain; 10,000 were sent into captivity, and the city 
was plundered, set on fire, and its walls destroyed. The services of 
the temple were discontinued, the daily sacrifices ceased, and the 
city of Jerusalem was nearly left desolate, (b. c. 168.) Subse- 
quently the statue of Jupiter Xenius was received by the Samaritans 
into the temple on Mount Gerizim ; and the "holy and beautiful 
house" of Jehovah, on Mount Moriah, was dedicated to Jupiter 
Olympus, and the sacred courts defiled by the images and offerings 
of heathen idolatry. The very reading of the law of God was pro- 
hibited, and every copy of the sacred volume demanded from the 
devoted servants of the Most High. This edict was disobeyed ; and 
recourse was had, by Antiochus himself, to the most cruel tortures 
and agonizing deaths to which men could be subjected. But even 
in these circumstances there were men of faith who defied the 
monster and bis cruelties, and died triumphantly, in the assurance 
that God would revenge his people, and that speedily. 

ISTor was it long till deliverance was brought to the suffering 
Hebrews, by the hands of Mattathias and his sons, generally styled 
the Maccabees. They were descendants of Aaron, by his son 
Eleazar, and were at this time a family of some note and influence in 
their city, Modin. Mattathias refused to apostatize at the mandate 



52 



Introductory Essays. 



of the king's commissioner ; and in a burst of virtuous indignation, 
slew one of his countrymen who was about to obey the idolatrous 
command. This was the turning point of Jewish misery. The 
standard of resistance was raised; John, Simon, Judas, Eleazar, 
and Jonathan, the sons of Mattathias, and many of the people, 
gathered round it, slew the commissioner and his attendants on the 
spot, organized themselves and numbers who daily joined them into 
a regular army, and ceased not their noble, patriotic exertions till 
Judea had been freed from the tyrant of Syria, and their civil and 
religious liberties to a great extent restored. At the end of the 
first year of the revolt, Mattathias died, and the command devolved 
upon Judas, surnamed Maccabeus. The young leader, with his 
small but resolute army, routed the forces of Antiochus in several 
engagements, slew thousands of the Syrians, gained possession of 
the city and temple of Jerusalem, purified them from every vestige 
of heathenism, and restored the daily sacrifice and the services of 
the temple, after they had been interrupted for a period of three 
years. About this time, Antiochus died in Persia, confessing that 
he was smitten by the hand of God for his cruelties to the chosen 
people. 

Judas Maccabeus was then recognized as governor of Judea in 
the year 163 b. c. The reign of the Asmonean princes was by no 
means one of peace. The infidelity of some of their own country- 
men, the ambitious intrigues of the Syrians, and the interference of 
neighboring powers, kept the nation in almost perpetual turmoil. 
After Judas, the most distinguished of these princes were Jonathan 
and Simon, the brothers of Judas, who completed "the freedom of 
Jerusalem," and did much to strengthen and improve the kingdom; 
John Hyrcanus, son of Simon, who, by a series of successful wars 
with the Syrians, Samaritans, and Idumeans, so enriched the nation 
and confirmed his government, that the kingdom reached a degree 
of prosperity unknown since the return from Babylon ; Alexander 
Jannaeus, against whom the nation revolted, and kept up hostilities 
for nine years, in which conflict 50,000 persons perished ; and 
Aristobulus, under whom, after various vicissitudes of misfortune, 
Jerusalem was taken by Pompey, and the Jews made tributary to 
Rome. Thus ended the Asmonean dynasty, after a subsistence of 
one hundred and twenty-six years, when it made way for the Idu- 
mean princes. 

Herod the Great, son of Antipater of Idumea, now acquired the 
kingdom through the influence of Mark Antony, and was the first 



The Jews. 



53 



Gentile who filled the Jewish throne. The sceptre was now about 
to depart from Judah. The birth of Messiah was at hand. Herod 
was great in ambition, and, as the result of this, in jealousy, cruelty, 
and prodigality. Every one who could possibly be suspected of 
aspiring to the throne was put to death. He rebuilt and adorned 
the temple at immense labor and expense, and undertook and com- 
pleted many other public works. When the power of Antony 
declined in Rome, he sought and found favor with Octavius, the 
first Caesar Augustus, and by his assistance enlarged the bounds of 
his kingdom, till the whole country from Dan to Beer-Sheba, and 
much beyond Jordan, was added to his dominions. 

But the advent of a greater than Herod was at hand. In the 
thirty-second year of his reign was born John the Baptist, the 
forerunner of Messiah, who had been long expected by the pious 
Hebrews, and was needed by the entire world ; and six months 
afterwards the Saviour appeared in Bethlehem of Judea. 

The reign of Herod terminated in the first year of our Saviour's 
life, and he divided his kingdom, by will, among his three sons, 
Archelaus, Antipas, and Philip. In a little more than forty years, 
however, this dynasty came to an end ; Judea sunk to a minor 
province, and thenceforward governors were sent from Rome until 
the destruction of their once holy and beautiful city, Jerusalem. 
After this mournful event, the Jews remained subject to the Roman 
government until Adrian became emperor of Rome, A. D. 76, when 
they rebelled, and were entirely dispersed, and so remain to this 
day. 

The inspired literature of the Jews is found in the Old Testament, 
and no nation can boast of so sacred a treasure. Take it as mere 
literature, it has no equal in the simplicity of its prose and sublimity 
of its poetry, the freshness of its descriptions, the raciness of its 
annals, and the ardor of its devotion. It has claims far surpassing 
that of civilized antiquity. It is the composition of many waiters 
of many ages and countries. Some sections of it were composed in 
Arabia, and others in the dungeons of Rome. Some portions of it 
were written in the times of the Pharaohs, and others in the era of 
the Caesars. It tells of expeditions prior to those of Jason and the 
Argonauts. It describes national adventures long before Achilles 
and Troy. Its ethical system precedes Thales and Pythagoras. Its 
muse was vocal before Orpheus or Hesiod. Above all, it is the 
accredited revelation of the true and merciful Jehovah, able to 
make "wise unto salvation by faith that is in Christ Jesus." There 



54 



Introductory Essays. 



is nothing about the Bible which is not hallowed. Its structure, 
its style, the life of its authors, — the contents of its history, the 
figures and allusions of its poetry, the gorgeous scenes and 
visions of its prophecies, — the examples it records, and the acts of 
glowing devotion which it has narrated, — its gradual formation into 
one canonical book, its wonderful preservation in manuscripts, its 
early versions and modern translations, its various editions and its 
first printed copies, — the remarks of good men on its religion, and 
of learned men on its literature, its reception among barbarous 
tribes, and the effect which it has produced, — all that has been 
written about it and upon it, collated texts, biblical grammars, dic- 
tionaries, and concordances, erudite comments, practical remarks, 
pious reflections — all is sacred, all is venerated by the sanctified 
scholar — for it refines the heart as well as delights the imagination. 

The Hebrew language, too, has a freshness, simplicity, and energy 
about it, which belong to few modern tongues. It is all nature and 
fire — pure in Moses, refined in David, but somewhat tainted in the 
period of Malachi. In antiquity, it is the tongue of Adam — in 
sanctity, the tongue of God. 

The literature of the Hebrews, not contained in Scripture, is of a 
very different character. Some of it is learned, but much of it is 
only laborious trifling. Many of the rabbis, such as the Masorets, 
busied themselves with the text of Scripture ; others in the Middle 
Ages wrote grammars, lexicons and commentaries. The principal 
schools of learning were at Tiberias and Babylon. The great 
repository of Jewish learning is the Talmud. This consists of two 
parts, the Mishna and the Gemara, — the one is the text, and the 
other the comment upon it. The Mishna; — which word means 
repetition, contains the oral law, or traditions of the Jews, and was 
compiled by Rabbi Judah the holy, about the middle of the second 
century. 

1. The first part is entitled Zeraim, — of seeds, — and treats of 
agriculture and the laws relating to it. 

2. The second is called Moed, — of festivals, — and treats of the 
observance of the Sabbath and other holidays. 

3. The third is called Nashim, — of women, — and treats of the 
ceremonies of marriage and divorce, and of other matters relative to 
the intercourse between the sexes. 

4. The fourth is called Nezikin, — of damages, — and treats of the 
laws regulating the conduct of men in civilized communities, and of 
the punishment due to their infraction. 



The Jews. 



55 



5. The fifth is called Kodashim, — of things holy, — and treats of 
offerings. 

6. The sixth is called Tahoroth, — of purifications, — and treats of 
the mode in which persons and things become unclean, and of the 
ceremonies to be observed in their purifications. 

The reasons for this order, as laid down by Maimonides in his 
preface to the Talmud, are as follows. The work commences with 
the laws respecting agriculture, because on this depends the very 
existence of man, who without food would not be able to serve the Lord. 
These are succeeded by the laws relative to festivals, because that is 
the order observed in the Bible. Lev. xxv. 5, 6. For the same 
reason the part which treats of the rights of women is made to pre- 
cede the laws concerning damages. Ex. xxi. 7, 12. The four first 
Sedarim are thus made to include those subjects which are chiefly 
treated of in the book of Exodus, and the remaining two are occupied 
with the matter discussed in Leviticus. The six parts of the Mishna 
are each divided into treatises or books, these again into chapters, 
and the latter into single decisions. Into what subtleties and vanities 
the Jewish mind fell when it forsook the written oracles and wor- 
shiped its own traditions ! It has been sadly benighted, and it yet 
gropes in darkness at midday. Let us pray that the veil may be 
taken off their heart. 

To the eye of mere philosophy nothing can appear more striking 
than the effects produced upon the world at large by the opinions 
and events which originated among the Jewish people. A pastoral 
family, neither so numerous, so warlike, nor so well instructed in the 
arts of civilized life, as many others in the same quarter of the 
globe, gradually increased into a powerful community, became dis- 
tinguished by a system of doctrines and usages different from those 
of all the surrounding tribes ; retaining it, too, amid the numerous 
changes of fortune to which they were subjected, and finally impress- 
ing its leading principles upon the most enlightened nations of Asia 
and of Europe. At a remote era Abraham crosses the Euphrates, 
a solitary traveler, not knowing whither he went, but obeying a 
divine voice, which called him from among idolaters to become the 
father of a new people and of a purer faith, at a distance from his 
native country. His grandson Jacob, a "Syrian ready to perish," 
goes down into Egypt with a few individuals, where his descendants, 
although evil entreated and afflicted, became a "nation, great, 
mighty, and populous," and whence they were delivered by the spe- 
cial interposition of heaven. In prosperity and adversity they are 



56 



Introductory Essays. 



still the objects of the same vigilant providence which reserved 
them for a great purpose to be accomplished in the latter days ; 
while the Israelites themselves, as if conscious that their election 
was to be crowned with momentous results, still kept their thoughts 
fixed on Palestine, as the theatre of their glory, not less than as the 
possession of their tribes. 

We accordingly see them at one period in bondage, the victims of 
a relentless tyranny, and menaced with complete extirpation — but the 
hope of enjoying the land promised to their fathers never ceased to 
animate their hearts ; for they trusted that God would surely visit 
them in the house of their affliction, and, in his appointed time, 
carry them into the inheritance of peace and rest. At a later epoch 
we behold them swept away as captives by the hands of idolaters, 
who used all the motives which spring from fear and from interest 
to secure their compliance with a foreign worship ; but rejecting all 
such inducements, they still continued a separate people, steadily 
resisting the operation of those causes which, in almost every other 
instance, have been found sufficient to melt down a vanquished horde 
into the population and habits of their masters. At length they 
appear as the instruments of a dispensation which embraces the 
dearest interests of all the sons of Adam ; and which in happier 
circumstances than ever fell to their own lot, has already modified 
and greatly exalted the character, the institutions, and the prospects 
of the most improved portion of mankind, in both hemispheres of 
the globe. 

Connected with Christianity, indeed, the history of the Hebrews 
rises before the reflecting mind in a very singular point of view; for, 
in opposition to their own wishes, they laid the foundation of a reli- 
gion which has not only superseded their peculiar rites, but is rapidly 
advancing towards that universal acceptation which they were wont 
to anticipate in favor of their own ancient law. In spite of them- 
selves, they have been as the little leaven which was destined to 
leaven the whole lump ; and in performing this office, they have 
proceeded with nearly the same absence of intention and conscious- 
ness as the latent principle of fermentation to which the metaphor 
quoted, bears allusion — they aimed at one thing, and have accom- 
plished another; but while we compare the means with the ends, 
whether in their physical or moral relations, it must be admitted 
that we therein examine one of the most remarkable events recorded 
in the annals of the human race. 



The Jews. 



5T 



SECTION II. 

PECULIARITIES OF THE JEWS. 

THE PECULIARITIES OF THE JEWS IN CONNECTION WITH HEATHENISM. 

N all respects the Jews are a singular 
people. Their national character and his- 
tory must be admitted to be most extraor- 
dinary. At the time of their greatest 
prosperity, they were comparatively a 
small nation ; and their territory, even in 
the reigns of David and Solomon, w T as of 
very limited extent ; yet no such authentic 
and complete record has been preserved 
"^^^i^PPW^I^^^^- of any people, as of the descendants of 
Israel. Their origin can be most satisfactorily traced ; the early 
portion of their history is as accurately, and even more minutely 
narrated, than the later period ; and the whole extends through a 
space of more than two thousand years ; nor is there any one people 
whose history is so intermingled with that of the world at large. 
The Egyptians and the Phenicians, the Assyrians and the Babylo- 
nians, the Medes and the Persians, the Greeks and the Romans, are 
all intimately connected with the Jews. And more, there is no 
history, however fabulous, which presents us with narratives so 
remarkable as here come to us, evidently wearing the authority of 
truth. 

The religious system of the Jews is of divine origin; and, conse- 
quently, as no two systems can at the same time possess divine 
authority, it was entitled to exclusive regard, during the period ap- 
pointed for its prevalence. This is a point which deserves the most 
careful investigation; for if the claims of Judaism can be fairly set 
aside, we have no divine revelation at all. The Old Testament 
Scriptures necessarily stand or fall with the system they unfold, 
and Christianity itself would be divested of its authority if the reli- 
gion of the Jews were proved to be only " of men." 

Now, it is either true that Judaism was only one of the many 
systems which prevailed during the period of its existence, or that 




58 



Introductory Essays. 



it was separate and distinguished from them all, by its divine origin 
and character. If then it can be shown, that it was unspeakably and 
immeasurably superior to all the systems with which it was contem- 
porary, as well as to those which arose after it, and which, conse- 
quently, had the benefit of borrowing from its institutions ; its claims 
will be thereby greatly justified. 

Before we proceed to the comparison of Judaism with other 
systems, it is important to make a few preliminary observations, ex- 
planatory of some of its leading peculiarities. 

The nation was composed of twelve distinct tribes, who to 
the period of their union in one commonwealth, seem to have had 
their separate " heads," or chiefs, or princes. When they became one 
people, they were placed under the immediate authority of God 
himself, as their ruler. On this account their national polity has 
been called a theocracy. Their laws were given to them by God, 
through the ministry of Moses, and were of perpetual force and 
obligation. The judges who administered the laws are represented 
as holy persons, and as sitting in the place of God. Mark the 
instruction given them. " Ye shall not respect persons in judgment : 
but ye shall hear the small as well as the great ; ye shall not be 
afraid of the face of man : for the judgment is God's." Deut. i. 17. 
It is commanded : " If a false witness rise up against any man to 
testify against him that which is wrong ; then both the men between 
whom the controversy is, shall stand before the Lord, before the 
priests and the judges." Deut. xix. 16, 17. In cases of special diffi- 
culty, an appeal was to be made directly to God himself, by urim 
and thummim ; and it was further promised that his will should be 
intimated, from time to time, by the ministry of the prophets. 
Nay, more, God bound himself by promises and threatenings to re- 
ward them with prosperity, victory, and plenty, if they kept the law 
of Moses, and to punish them with defeat, and other public calami- 
ties, if they disregarded it. The history of the Jews is, in this 
respect, altogether peculiar. God has often punished national sins, 
and rewarded national integrity; but there is no other case in which 
the vicissitudes of defeat and victory, elevation and depression, have 
been visibly and evidently connected with obedience and with trans- 
gression. The covenant into which God entered with them is thus 
recorded : " If ye will obey my voice indeed, and keep my covenant, 
then ye shall be a peculiar treasure unto me above all people : for all 
the earth is mine : and ye shall be unto me a kingdom of priests, 
and a holy nation." Exod. xix. 5, 6. In unison with all this, the de- 



The Jews. 



59 



termination of the Jews, in the days of Samuel, to have a king, is 
declared to amount to a virtual rejection of Jehovah as their supreme 
Ruler and Head ; and this notwithstanding the special provision 
which the law itself had made for this case ; and the prohibition to 
the king to rule, except according to the law of God. " They have 
not rejected thee," said God to Samuel, "but they have rejected 
me, that I should not reign over them." The very constitution 
therefore of the Jewish polity, is peculiar to itself, and necessarily 
gives, in our view, somewhat of strangeness to the entire history of 
the people. 

The special design of their national organization was also pecu- 
liar ; to maintain and perpetuate the knowledge of the one true 
God, in opposition to all systems of folytheism and idolatry. The 
case was thus stated to them by Moses: "Ye stand this day all of 
you before the Lord your God ; that thou shouldst enter into cove- 
nant with the Lord thy God, and into his oath, which the Lord thy 
God maketh with thee this day ; that he may establish thee to-day 
for a people unto himself, and that he may be unto thee a God, as he 
hath said unto thee, and as he hath sworn unto thy fathers, to 
Abraham, to Isaac, and to Jacob : for ye know how we have dwelt 
in the land of Egypt ; and how we came through the nations which 
he passed by ; and ye have seen their abominations, and their idols, 
wood and stone, silver and gold, which were among them; lest 
there should be among you man or woman, or family or tribe, whose 
heart turneth away this day from the Lord our God, to go and 
serve the gods of these nations," etc. Deut. xxix. 10, 12, 13, 
16-18. 

In this single circumstance, we have an explanation of much that 
is peculiar in the system of the Jewish religion. One great end was 
to be gained, and to this every thing is made subservient. Along with 
the fullest declaration of the divine spirituality, we have a chosen 
seat of worship ; a temple constructed according to a divine pat- 
tern ; an order of priests ; a pompous ritual, and many costly 
services ; in fine, everything adapted to neutralize the temptations 
to idolatry, by which a people so situated, and so characterized as 
the Jews, were peculiarly liable to be ensnared. Their religious 
system was so interwoven with their entire polity, that it could not be 
separated without endangering their national existence. Every day 
had its religious service ; and every month its solemn festival. The 
ceremonial law followed them into every relation, and guided them 
under all circumstances. They could not lie down, nor rise up ; 



60 



Introductory Essays. 



they could not tarry at home, nor walk abroad; they could not 
plough their lands, nor reap their harvest, without being reminded 
of the exclusive claims of Jehovah. Besides these general memen- 
tos of his supremacy, there were three annual festivals which re- 
quired the assembling of their whole male population in one place, 
for special services of worship ; and there was everything in these 
festivals to keep alive, and even to increase the impression of the 
divine glory. The same end was kept in view in the various pro- 
hibitory clauses of the Mosaic law. Many, we might say, all of them 
which involve no direct moral principle, relate to certain supersti- 
tions of the heathen nations ; being designed to preserve the holy 
separation of the Jews, from idolatrous customs and practices. Such, 
for example, is the prohibition to plant groves ; and the command, 
u Thou shalt not seethe a kid in its mother's milk." In the same 
great design of Judaism, we have the reason why idolatry was made 
a capital crime, to be always punished with death. It was a direct 
infraction of the national covenant, and tended to defeat the whole 
design of their national existence ; it was nothing less than a denial 
of Jehovah, and high treason against him before all the nations of 
the earth. He had so separated them to himself, " by mighty signs 
and wonders," as to fix on them the eyes of all mankind; he had 
so proved to them his great power and love, as to supply them 
with the strongest inducements to trust in him, and serve him ; 
and, therefore, the guilt of their idolatrous apostasy was most aggra- 
vated. 

Further: the institutions of Judaism were adapted to the peculiar 
circumstances of the people. This should be borne in mind when 
we form our opinion of the system. It was not designed for the 
world, but for one nation. It was not meant for a nation raised to 
the highest pitch of civilization and refinement, but for a people just 
escaped from a state of degrading captivity. It was not intended 
for a commercial population, but for an agricultural peasantry. It 
was not constructed for Britain, but for Palestine ; and regard is had 
in the entire disposition of its parts, to its precise object as a whole. 
Let us briefly notice some of the circumstances to which the Mosaic 
law has reference. Climate is regarded. This shall be considered 
in noticing the prohibition of lighting a fire on the Sabbath, day. 
The fertility of the soil is calculated upon. " The Israelites had to 
give three-tenths of their produce to the public service ; one to the 
Levites, another to the sacrifice-feasts, and a third (which, however, 
only took place in later times) to the king." The character of the 



The Jews. 



61 



country and its geographical position, are also taken into account. 
Commerce was a thing unknown to the children of Jacob ; but the 
fertility of the land, and general salubriousness of the climate, ren- 
dered it eminently favorable to agricultural prosperity. Its central 
position made it accessible to all nations. In such a mountainous 
country cavalry was not necessary for a defence : it was expressly 
prohibited. Respect is had to the mode of life. " A commercial 
nation could not subsist under a law prohibiting the interest of 
money, as did the la w of Moses ; but to a nation of husbandmen, 
such a law was not unsuitable." Prevalent notions of honor, and 
forms of crime, were not overlooked. On the contrary, special re- 
gulations are made in regard to them, which are scarcely applicable, 
even in their spirit, under other circumstances. The semi-harbarous 
habits of the people are met by minute directions, and prohibitions 
against cruelty, which must have become obsolete, long before the 
Jewish polity ceased to exist. Peculiar diseases, to which the 
people were subject, originated other parts of the Mosaic law. 
Such laws, as those respecting the leprosy, would be altogether use- 
less in this country; they were highly important in Judea. Other 
points of illustration might be adduced : these are sufficient to show 
that it is not on mere abstract and general principles, that the char- 
acter of Judaism can be satisfactorily explained. 

Again : the restrictive character of Judaism ought always to be 
remembered, when we proceed to investigate its claims. It was the 
religion of one people, designed but for one country, and intended 
for temporary duration. Its prominent services were solemn com- 
memorations of certain great facts of national history ; and implied 
in all who engaged in them, an equal degree of interest in these facts. 
The Passover was a highly suitable service for the Jews, but it could 
never have been so for devout Egyptians, if there were any such. 

The religion of the Jews demanded an equal measure of pecuniary 
support from all the people. The equal partition of the land ren- 
dered this equitable, but it prevented the extension of the system to 
other nations. Equal opportunity to attend to its services, was also 
implied ; and the limits of the Holy Land rendered it possible to 
repair from all parts of Jerusalem, three times in a year ; but by no 
possible means could this be rendered universally practicable in 
other countries. Further : Solemn responsibilities were devolved 
upon the people. "To them were committed the oracles of God;" 
and on. them it was incumbent to sustain their separated character, 
and to endure the jealousies and contempt of all nations for the 



62 



Introductory Essays. 



truth's sake. They had an adequate motive to this, in the promise 
of the Messiah, who was to be raised up from among them ; and it 
had the effect of keeping them together as a people, notwithstanding 
all their internal dissensions. But this motive could not have ope- 
rated beyond the national boundary. 

From this it is evident, that Judaism in its very nature was a 
temporary system ; preparatory to another, which should fulfill its 
pending anticipations, and consummate its partially dissolved de- 
signs. In its very nature, the religon of Moses could not continue. 
It was the " shadow of good things to come." In the Messiah of 
which it spake, all its arrangements ultimately centred. Moses, 
in the law, spake of Him, and avowed that when he should come, it 
would be to introduce another system, which would demand universal 
reception. Accordingly we find some of the laws of Moses altered 
by himself; and new regulations introduced for Canaan in place of 
others which were given in the wilderness : for instance, the permis- 
sion to kill and eat flesh in all their gates. Deut. xii. 15, 16, comp. 
Lev. xvii. 1-4. At a later period, David arranged the priests and 
Levites in courses, for the better discharge of their duties; and 
Solomon gave a degree of splendor to the worship of the temple, 
which never was contemplated in the tabernacle. And, not to ad- 
vert to other considerations, the ministry of the prophets was em- 
ployed to increase the stores of divine revelation, and give a higher 
tone to the entire spirit of the J ewish religion. Especially did their 
ministry keep alive the great hope of the nation, and prepare the 
way for the incarnation of the Son of God. 

Let these general considerations then be borne in mind, as we 
proceed to investigate the divine claims of Judaism. They will, 
at least, furnish a key to some difficulties, and aid the general 
inquiry. If in looking at them, we are impressed with the supre- 
macy of Jehovah, whose "way is in the sea, and his path in the 
great waters and are ready to inquire, why a system so carnal, 
and a process so apparently circuitous, were adopted, to bless the 
world with a knowledge of his mercy ; we must be, at least, equally 
impressed with the proofs of his wisdom and grace, which meet us on 
every hand, in the character and arrangement of the system itself. 
The propensity is a strange one, which leads us to suppose, that the 
ways of God in his government of mankind should be free from all 
difficulties, whilst in the most obvious of the works of nature, his 
glory rises far above our utmost conception. "Nor should it be for- 
gotten, that the revelation of his grace had been twice slighted and 



The Jews. 



63 



corrupted, perverted and despised, when lie separated the family of 
Abraham unto himself. It was not a question, whether mankind at 
large would retain the knowledge of God; they had proved that 
they would not. Justice might have abandoned the world to the 
ignorance and folly it had chosen ; it was mercy that interposed, 
by other means, to save it from its righteous desert. In any other 
case, infidelity itself would admire the wisdom and grace of the 
whole procedure. 

In comparing the religion of the Jews with other and contempo- 
rary systems, it is impossible not to observe, that there are some 
points in which they somewhat resemble each other. There are 
some general truths of a religious nature, which may be more or less 
clearly traced in all systems. Such, for instance, is the existence 
of one Supreme Being. The Mosaic economy declares the essential 
and unchanging glory of Jehovah, as the only true God ; discards as 
altogether unreasonable, and denounces as in the highest degree 
sinful, the doctrine of a plurality of gods ; and avows its chief de- 
sign to be, the maintenance of His claims, to whom supremacy of 
existence and authority belongs. This doctrine, although grievously 
corrupted, still retained a place in all pagan systems. Particular 
countries had their own presiding divinities ; but where many gods 
were worshiped, the supremacy of one was acknowledged. In the 
less popular theology of the heathen, that of the philosophers and 
the schools, this truth was even more clearly avowed. Cicero says, 
" That we ought, above all things, to be convinced that there is a 
Supreme Being who presides over all the events of the world, and 
disposes everything as sovereign Lord and Arbiter ; that it is to him 
mankind are indebted for all the good they enjoy; that he penetrates 
into, and is conscious of whatever passes in the most secret recesses 
of our hearts : that he treats the just and the impious according to 
their respective merits : that the true means of acquiring his favor, 
and of being pleasing in his sight, is not by employing riches and 
magnificence in the worship that is paid to him, but by presenting 
him with a heart pure and blameless, and by adoring him with an 
unfeigned, profound veneration." 

In the religion of all nations, prior to the introduction of Chris- 
tianity, the offering of sacrifices was an act of solemn worship. 
Some animal, or some production of the earth, was offered upon an 
altar, by some person whose proper duty it was to make the offering, 
as an act of religious service. Sometimes this was done as an ex- 



64 



Introductory Essays. 



pression of gratitude for mercies received, or deliverances wrought, 
or victories obtained ; sometimes to deprecate judgments which were 
feared or threatened, and so to propitiate the Deity; and sometimes as 
a part of the regular service of the temple. They were also resorted 
to in solemn confirmation of covenants between contracting parties. 
Everywhere we meet with altars, on which the offering was laid, and 
the victim sacrificed ; with priests, or men separated to the special 
services of religion ; and with places, either groves or trees, or 
buildings erected for the purpose, where these services were per- 
formed. The kinds of offerings differed in different countries ; and 
the modes and forms were very various; but the practice itself was 
general. Judaism, and Paganism in its several forms, thus far 
resembled each other. 

Similar points of agreement may be traced in the ceremonies con- 
nected with these several systems : as, for instance, in the distinction 
of clean and unclean meats, and of clean and unclean beasts for 
sacrifice ; the rites of personal purification ; tithes and offerings for 
the support of the officiating priesthood; festivals, or seasons of 
public rejoicing, accompanied with an increased number of religious 
services ; vows of special service, on particular occasions ; and, to 
some extent, circumcision. 

If, from this circumstance, that there is a considerable and even 
striking resemblance, in some points, between the religion of the 
Jews and the various systems of the heathen, it would be concluded 
that Judaism has no higher claims than they possess, such an infer- 
ence would be altogether hasty and unjust. In the first place, many 
of the pagan systems with which Judaism is thus compared, we 
might say most of them, and these the most generally prevalent, 
were of more recent date than Judaism ; it is, therefore, rather to 
be concluded, that they borrowed their rites and ceremonies from it, 
than that they actually originated them. And, secondly, such con- 
clusions would be difficult, nay, impossible, to reconcile with the 
early facts of human history, and the essential principles of human 
character. 

As the Mosaic dispensation did not claim to be the first divine 
institution of doctrine and worship, so neither is it presented to us 
as in every respect new. On the contrary, it claims to be regarded 
as one in a series of dispensations, by which God has successively 
directed the religious services of mankind; and many parts of it 
were adopted from the previous dispensation : it was, in fact, the 
extension of that principle of vicarious expiation which was recog- 



The Jews, 



65 



nized from the fall itself, in the appointment of animal sacrifices ; 
with the adaptation of it to the peculiar circumstances of the Jewish 
people, and the special designs of their separation from all other 
nations. Almost everything which is peculiar to the religion of the 
Jews as distinguished from that of the patriarchs, consists either in 
prohibitions of conformity to the heathen, or regulations which were 
essential to preserve their distinct national character. The decla- 
ration of the divine will is more explicit, and the revelation of his 
glory is more complete in the law of Moses, than in the more an- 
cient dispensations ; and the whole, both in obligation and privilege, 
is especially restricted to one section of the human family ; but the 
doctrines are those which had been known from the beginning, and 
the ritual is a modification of that which had been observed for two 
thousand five hundred and fifteen years ; or, according to the com- 
putation of Dr. Hales, for three thousand seven hundred and sixty- 
five years. We are thus cast back upon a period, when mankind 
were " of one language and of one speech ;" when they dwelt toge- 
ther as one family ; and when the institutions of God were as fami- 
liar to them all, as their modes of life were similar, and their mutual 
intercourse uninterrupted. Such circumstances were favorable for 
the preservation of the divine institutions from general corruption. 
The dispersion of mankind by the ( confusion of tongues, supplies a 
rational and every way satisfactory solution of the fact, that there is 
a general similarity between the prominent outlines of Judaism, 
and the various pagan systems which were contemporary with it; 
and this is the only solution of which the fact really admits. If the 
Mosaic record, concerning the time and circumstances of the disper- 
sion, be discarded as unworthy of credit, this fact remains the same. 
There was a time, whether Moses has accurately fixed it or not, 
when mankind began to range themselves in separate communities, 
and to assume a distinct national existence. Previously to this time 
— whether in "the plains of Shinar," or elsewhere, affects not the 
question before us — they lived together. In the very remotest 
periods of their separate localities, we find them distinguished by 
similar articles of religious belief, and similar forms of religious wor- 
ship. Who will venture to deny the common origin of these ? Such 
denial comes at least with an ill grace from those who admit their 
similar dialects of speech to have sprung from a common stock. 

It may, therefore, be assumed that the points of resemblance be- 
tween the religion of Moses, and the systems of the heathen, are 
satisfactorily accounted for. Judaism is avowedly of the same origin 
5 



66 



Introductory Essays. 



with the religion of the first ages, and the corresponding peculiari- 
ties of other systems must be referred to the same source. Of the 
religion of the patriarchs, the books of Genesis and Job supply 
interesting information, and the simplicity, purity, and fulness of 
the system which these writings portray, give to it a decided supe- 
riority over all others, even at the time when they were least cor- 
rupted ; and prove, that its claim to be the true source of whatever 
is good in the rest, is well founded. If any man, with impartial 
mind, will compare, for example, the theology of the patriarchs as 
delineated in the books above named, with that of the ancient Egyp- 
tians, as it may be gathered from Herodotus, Plutarch, and other 
heathen writers, he must confess the truth of our statements. The 
character of God, as drawn in these portions of the Holy Scriptures, 
commends itself to our confidence and esteem. He is made known 
to us as the Creator and Governor of all things ; as everlasting, 
omniscient, almighty, holy, just, and true ; as a Being of supreme 
authority, and boundless benevolence ; kind to all, long-suffering 
even to sinners, and faithful to those who fear him, even though he 
sometimes tries them. His glory is emphatically his own ; he is one, 
and besides him there is no other ; all good is referred to him, and 
nothing evil originates from him. There is no similitude, no like- 
ness, no resemblance; everything shows us that he is a pure and 
spiritual Being. But the gods of the Egyptians were beasts of the 
most idle and contemptible kinds, as crocodiles, serpents, cats, etc. 
"It is astonishing," says Rollin, "to see a nation which boasted its 
superiority above all others with regard to wisdom and learning, thus 
blindly abandon itself to the most gross and ridiculous superstitions, 
and to read of animals and vile insects, honored with religious 
worship, placed in temples, and maintained with great care, and A 
an extravagant expense." Diodorus affirms, that in his time the 
expense amounted to no less than 100,000 crowns, or 22,500Z. ster- 
ling. " To read, that those who murdered them were punished with 
death, and that those animals were embalmed and solemnly deposited 
in tombs assigned them by the public ; to hear that this extravagance 
was carried to such lengths, as that leeks and onions were acknow- 
ledged as deities ; were invoked in necessity, and depended upon for 
succor and protection — are absurdities which we at this distance of 
time can scarcely believe ; and yet they have the evidence of all 
antiquity." The great deities of the Egyptians were Osiris and 
Isis ; and the bull Apis. Speaking of this last mentioned, the same 
eloquent historian says : " Magnificent temples were erected to him ; 



The Jews. 



67 



extraordinary honors were paid him while he lived, and still greater 
after his death. Egypt then went into a general mourning. His 
obsequies were solemnized with such pomp as is hardly credible. 
In the reign of Ptolemy Lagus, the bull Apis dying of old age, the 
funeral pomp, besides the ordinary expenses, amounted to upwards 
of 50,000 French crowns, or above 11,250?. sterling. After the 
last honors had been paid to the deceased god, the next care was to 
provide him a successor, and all Egypt was sought through for that 
purpose. He was to be known by certain signs, which distinguished 
him from all other animals of that species ; upon his forehead was 
to be a white spot, in form of a crescent; on his back, the figure 
of an eagle ; upon his tongue, that of a beetle. As soon as he was 
found, mourning gave place to joy ; and nothing was heard, in all 
parts of Egypt, but festivals and rejoicing. The new god was 
brought to Memphis, to take possession of his dignity, and then 
installed with a great number of ceremonies." 

Philosophers, not satisfied with reasons which were too trifling to 
account for such strange absurdities as dishonored the heathen sys- 
tems, and at which they themselves secretly blushed, have, since the 
establishment of Christianity, supposed another reason for the wor- 
ship which the Egyptians paid to animals ; and declared, that it was 
not offered to the animals themselves, but to the gods of whom they 
are symbols. Plutarch, in his treatise, when he examines profess- 
edly the pretensions of Isis and Osiris, the two most famous deities 
of the Egyptians, says as follows : " Philosophers honor the image 
of God wherever they find it, even in inanimate beings, and conse- 
quently more in those which have life. We are therefore to approve, 
not the worshipers of these animals, but those who, by their means, 
ascend to the Deity ; they are to be considered as so many mirrors, 
which nature holds forth, and in which the Supreme Being displays 
himself in a wonderful manner : or, as so many instruments, which 
he makes use of to manifest outwardly his incomprehensible wisdom. 
Should men, therefore, for the embellishing of statues, amass toge- 
ther all the gold and precious stones in the world, the worship must 
not be referred to the statues; for the Deity does not exist in colors 
artfully disposed, nor in frail matter destitute of sense and motion." 
Plutarch says in the same treatise, " That as the sun and moon, 
heaven, earth, and the sea, are common to all men, but have differ- 
ent names according to the difference of nations and languages; in 
like manner, though there is but one Deity, and one Providence 
which governs the universe, and which has several subaltern minis- 



68 



Introductory Essays. 



ters under it, men give to this Deity, which is the same, different 
names, and pay it different honors, according to the laws and customs 
of every country." 

Every one must perceive, however, that these reflections, had they 
even universally prevailed, are by no means sufficient to excuse the 
absurdity of the Egyptian idolatry. But they did not universally 
prevail, nor even to any considerable extent ; and they are them- 
selves the result of that clearer light which the later portions of 
Holy Scripture had served to diffuse. The present views of the 
heathen respecting their senseless idols, furnish a true representation 
of the heathen mind in all ages. 

Take this comparison in another particular. "The Egyptians 
believed that, at the death of men, their souls transmigrated into 
other human bodies ; and that, if they had been vicious, they were 
imprisoned in the bodies of unclean or ill-conditioned beasts, to ex- 
piate in them their past transgressions, and that, after the revolution 
of some centuries, they again animated other human bodies." But 
what saith Job ? " Man dieth, and wasteth away ; yea, man giveth 
up the ghost, and where is he ? As the waters fail from the sea, 
and the flood decayeth and drieth up ; so man lieth down, and riseth 
not. Till the heavens be no more, they shall not awake, nor be 
raised out of their sleep." "If a man die, shall he live again? All 
the days of my appointed time will I wait, till my change come. 
Thou shalt call, and I will answer thee ; thou wilt have a desire to 
the work of thine hands." " I know that my Redeemer liveth, and 
that he shall stand at the latter day upon the earth ; and though 
after my skin worms destroy this body, yet in my flesh shall I see 
God, whom I shall see for myself, and mine eyes shall behold, and 
not another; though my reins be consumed within me." 

The more fully the religion of the patriarchs is compared with 
that of the heathen nations, the more evident will be the fact of its 
decided superiority. Traces of the truth may be everywhere met 
with, which, like rays of light, point to the sun from which they 
emanated, and thus serve to establish our general position. 

Most of the pagan systems, however, of which we have any know- 
ledge, are of a more recent date than Judaism itself ; and it may be 
questioned whether we can rightly view any one of them, except as 
under great obligations to the religion of Moses. The residence of 
the Israelites in Egypt could not but contribute to perpetuate, and 
even extend the outlines of divine truth, or at least to check the 
onward progress of error and idolatry ; and the events connected 



The Jews. 



69 



with their departure were too striking not to leave a powerful im- 
pression of the greatness of Jehovah, who executed vengeance upon 
the gods of Egypt. Nor could the attention of the surrounding 
nations fail to be arrested to the " peculiar people," who received 
the law on Mount Sinai, and obtained the land of promise by the 
mighty hand of their God who was with them. Indeed, the entire 
history of the Jews, from the moment when they came out of Egypt 
a distinct nation, to the final dissolution of their polity, A. D. 70, 
was so ordered by the providence of Jehovah, as to keep the eyes 
of the world upon them, and upon that religious system for the sake 
of which they enjoyed their separate national existence. 

We proceed now to contrast the religion of the Jews with the 
systems of heathen nations, and especially with those of Greece and 
Rome. Admitting all that can fairly be established by the general 
resemblance in some leading circumstances, the superiority of 
Judaism is very striking. For the sake of perspicuity and order, 
we shall arrange our remarks under distinct heads. 

Theological Creed. — The fundamental principle of Judaism is the 
unity of God. This is every where asserted and maintained ; and 
to this every part of the system is subordinated. Every conceivable 
perfection is ascribed to him, and the supremacy and universality 
of his providence are perpetually appealed to. National prosperity 
is promised to obedience to God ; and disobedience, or the neglect 
of his exclusive claims, and revealed will, is threatened with desola- 
tion and ruin. This doctrine of the unity and consequent supre- 
macy of Jehovah pervades the entire Jewish system. The form of 
civil government ; the laws of intercourse with other nations ; the 
very ceremonies of social life, in meats, drinks, etc. ; and the regu- 
lations concerning property, life, purity, truth ; all assume and 
recognize this doctrine, equally with the ritual of worship itself. 
Take away this doctrine from the religion of the Jews, and the whole 
system falls to the ground. 

In this respect, the character of Judaism was altogether diverse 
from every other system, and inconceivably superior. Among every 
other people, polytheism not only prevailed, but was the very 
essence and spirit of every contemporary system. The deist himself 
may be left to say, if the superiority claimed for Judaism does not 
justly belong to it. And when it is recollected to how great an 
extent idolatry prevailed in the world, at the time when this system 
was introduced, and what was the character of the people to whom 



70 



Introductory Essays. 



this revelation of the divine glory was committed, it is clear that 
nothing short of a fully convincing proof of its divine origin, could 
ever have gained for it a moment's attention. 

Moral Injunctions. — The decalogue, or ten commandments, is 
such a summary of morality as it is in vain to look for any where 
else. It is complete in itself; nothing can be added to it, nor can 
any thing be taken away from it. Its claims concerning God and 
his worship are as peculiar as they are natural and reasonable, and 
those concerning ourselves and our fellow-men, are as superior to all 
others, as they are comprehensive and benevolent. These injunc- 
tions relate not to overt acts only ; but also to words, and even to 
the motives and desires of the heart. And when we examine the 
minor precepts of the Jewish law, the same spirit of purity, right- 
eousness, and truth, is every where apparent. 

In looking at other systems we are again held back from compa- 
rison ; the contrast is too striking to admit of question. Even the 
boasted Athenian law permitted theft, and punished only the detec- 
tion; whilst Moses says, " Thou shalt not covet." Could a system 
so hostile to all the depraved propensities of our fallen nature have 
gained an establishment, if it had not been supported by the most 
extraordinary, not to say, by supernatural sanctions ? 

Rites of Worship. — There is a simplicity about these which is 
as truly remarkable as their splendor and variety. The passover 
may be taken as a specimen of the whole. Every circumstance was 
beautifully significant, at once of the deliverance wrought for Israel 
in Egypt, and of the spiritual deliverance effected for sinners, by 
the death of the Messiah. No language can so well describe it as 
that of the institution itself :— 

" Speak ye unto all the congregation of Israel, saying, In the 
tenth day of this month they shall take to them every man a lamb, 
according to the house of their fathers, a lamb for an house: and if 
the household be too little for the lamb, let him and his neighbor 
next unto his house take it according to the number of the souls ; 
every man according to his eating shall make your count for the 
lamb. Your lamb shall be without blemish, a male of the first year ; 
ye shall take it out from the sheep, or from the goats : and ye shall' 
keep it up until the fourteenth day of the same month : and the 
whole assembly of the congregation of Israel shall kill it in the 
evening. And they shall take of the blood, and strike it on the 
two side-posts and on the upper door-posts of the houses, wherein 
they shall eat it. And they shall eat the flesh in that night, roast 



The Jews. 



71 



with fire, and unleavened bread ; and with bitter herbs they shall 
eat it. Eat not of it raw, nor sodden at all with water, but roast 
with fire ; his head with his legs, and with the purtenance thereof. 
And ye shall let nothing of it remain until the morning : and that 
which remaineth of it until the morning ye shall burn with fire. 
And thus shall ye eat it ; with your loins girded, your shoes on your 
feet, and your staff in your hand ; and ye shall eat it in haste ; it is 
the Lord's passover. For I will pass through the land of Egypt 
this night, and will smite all the first-born in the land of Egypt, both 
man and beast : and against all the gods of Egypt I will execute 
judgment : I am the Lord. And the blood shall be to you for a 
token upon the houses where ye are : and when I see the blood, I 
will pass over you, and the plague shall not be upon you to destroy 
you, when I smite the land of Egypt. And this day shall be unto 
you for a memorial; and ye shall keep it a feast to the Lord 
throughout your generations : ye shall keep it a feast by an ordi- 
nance for ever. Seven days shall ye eat unleavened bread: even the 
first day ye shall put away leaven out of your houses : for whosoever 
efateth leavened bread from the first day until the seventh day, that 
soul shall be cut off from Israel. And in the first day there shall 
be an holy convocation, and in the seventh day there shall be an 
holy convocation to you : no manner of work shall be done in them, 
save that which every man must eat, that only may be done of you. 
And ye shall observe the feast of unleavened bread ; for in this self- 
same day have I brought your armies out of the land of Egypt : 
therefore shall ye observe this day in your generations by an ordi- 
nance for ever." Ex. xii. 3-17. 

Whoever will contrast the simplicity of this service with the rites 
of pagan festivals, must confess the vast superiority of the ritual of 
Moses. 

In point of purity, also, how striking is this contrast ! The hea- 
then mysteries were mysteries of iniquity; whilst the most solemn 
services of the Jews were transacted in open day: and the very 
dresses of the priests and the form of the altar were directed to the 
maintenance of purity. Ex. xxviii. 42; xx. 26. 

Ceremonial Observances. — The design of God to keep the Jews 
a separate people, was kept in view in all these; their ceremonies 
were in direct opposition to those of the heathen. To this point, 
the learned John Edwards thus speaks: "We must know then that 
the eastern nations, as Assyrians, and Egyptians, and others that 
were neighbors to the Jews, used these following ceremonies : Cut- 



72 



Introductory Essays. 



ting their flesh, rounding the corners of their heads, sowing the 
ground with divers seeds. It was usual for women to wear the gar- 
ments of men, and men those of women; they accustomed them- 
selves to eating of the blood of animals, looking towards the east 
when they worshiped, and adoring the rising sun ; and some things 
likewise relating to sacrifices and oblations might be mentioned. 
These and many more were constantly practised by the Zabians and 
other neighboring people who were given to idolatry, and they were 
used by them in a superstitious and idolatrous manner. This you 
will find proved by the excellent Selden, Hollinger, and other learned 
writers, out of Maimonides. And from him the learned Dr. Spen- 
cer and others show, that even all the rites and ceremonies used at 
the paschal feast, were in direct opposition to the idolatrous customs 
among the Gentiles. The paschal lamb was to be a male of the first 
year, that is, a young ram, in defiance of the idolatrous Egyptians, 
who counted a ram the most sacred animal: this, therefore, God 
bids them kill and sacrifice. They must not eat it raw, because the 
heathens ate their sacrifices raw. It was to be eaten in the house, 
to avoid the procession used by the Gentiles. A bone was not to be 
broken, because the heathens tore their sacrifices in pieces. The 
head with the legs and purtenance were to be eaten, to oppose the 
pagans, who ate the entrails only. Nothing was to remain till the 
morning, in opposition to the heathens, who used the relics of sacri- 
fices superstitiously. It was not to be sodden in water, but to be 
roasted, to oppose the custom of the Egyptians, who boiled their 
sacrifices." 

Besides their opposition to heathenism, the Jewish ceremonies 
were significant of spiritual things. This was a known principle in 
the whole system. Every thing reminded them that they were 
separated from all other nations, to be a peculiar people unto Jeho- 
vah ; and their numerous purifications, and the extreme caution 
which was hourly necessary to preserve their ceremonial holiness, 
most impressively taught them the necessity of purity of heart, and 
spirituality of character. All the enactments proclaimed the strict 
justice of God, and illustrated the sanction given to his claims : 
"The Lord thy God is a jealous God." They all served to promote 
the spirit of obedience, and to enforce the claims of Jehovah on their 
reverential awe, and supreme attachment. They clearly showed the 
impossibility of any thing unholy meeting the eye of God with ac- 
ceptance. As all the sacrifices proclaimed, that " without shedding 
of blood there is no remission," and were types of Christ, so all the 



The Jews. 



73 



ceremonies taught that the worshipers must be pure ; that faith and 
holiness are inseparable in the service of God. The priests could 
not enter on their functions without being reminded of "the wash- 
ing of regeneration, and the renewing of the Holy Ghost/' At 
least, this truth was significantly placed before them in the services 
which were required of them ; and priests and people were alike 
guilty if they failed to learn the impressive lessons of purity which 
their system taught. 

Political Regulations. — Instead of the arbitrary despotism of 
some heathen governments, and the legalized injustice of others, the 
Jewish law proceeds on great principles of righteousness. The 
power of rulers is accurately defined, and the rights of the subjects 
are fully asserted. Property is secured to every family on the same 
common terms ; and arrangement is made for even military service, 
that it might not prove an occasion of injury or loss. The minutest 
occasions of disagreement are provided against, and the punishment 
of the smallest offences is definitely fixed. And if there be less of 
refinement about their civil code than accords with our notions of 
civilized life, it was strikingly adapted to their circumstances at the 
time when it was given ; and the very particulars in which it might 
be objected to by moderns who had not duly considered the subject, 
there are similar regulations in the most refined and civilized ancient 
states, not excepting even Athens itself. Many, also, of the more 
minute enactments of the Mosaic law, were designed to operate most 
favorably on the public health, and on general morals ; and had a 
direct tendency to maintain the original institutions of nature, which 
heathenism, in its highest state of refinement, openly violated. In 
the laws of Moses there was a further peculiarity, which distin- 
guished them from those of all other nations ; they made a direct 
appeal to individual conscience ; whereby the fact of sin, in many 
cases, and the degree of it in others, could be made known only by 
the individual himself. This placed the people perpetually under 
the eye of God, and inspired a principle of action vastly more pow- 
erful than every other, and to which none but a divinely-inspired 
legislator would ever have ventured to appeal. 

Benevolent Aspect.- — In this respect, also, it is worthy of its divine 
author. It cared for the poor. " When ye reap the harvest of 
your land, thou shalt not wholly reap the corners of thy field, nei- 
ther shalt thou gather the gleanings of thy harvest. And thou shalt 
not glean thy vineyard, neither shalt thou gather every grape of thy 
vineyard ; thou shalt leave them for the poor. Thou shalt open thy 



74 



Introductory Essays. 



hand wide unto thy brother, to thy poor, and to thy needy, in thy 
land." Lev. xix. 9, 10 ; Deut. xv. 7-11. 

It provided for the stranger and the destitute. " Thou shalt 
neither vex a stranger, nor oppress him ; for ye were strangers in 
the land of Egypt. Ye shall not afflict any widow, or fatherless 
child. If thou afflict them in anywise, and they cry at all unto me, 
I will surely hear their cry ; and my wrath shall wax hot, and I will 
kill you with the sword ; and your wives shall be widows, and your 
children fatherless." Exod. xxii. 21-24. "If a stranger sojourn 
with thee in your land, ye shall not vex him. But the stranger that 
dwelleth with you shall be unto you as one born among you, and 
thou shalt love him as thyself." Lev. xix. 33, 34. 

It enjoined respect to the aged. "Thou shalt rise up before the 
hoary head, and honor the face of the old man, and fear thy God : 
I am the Lord." Lev. xix. 32. 

It mitigated the severities of Slavery. Such of the Canaanites as 
were preserved alive were indeed doomed to perpetual bondage, but 
this was a merciful mitigation of the exterminating decree of de- 
struction ; whilst the general principle of the system is that of hired 
service for a limited period. " If thou buy an Hebrew servant, six 
years he shall serve ; and in the seventh he shall go out free for 
nothing. If he came in by himself, he shall go out by himself ; if 
he were married, then his wife shall go out with him. If his master 
have given him a wife, and she have born him sons or daughters ; 
the wife and her children shall be her master's, and he shall go out 
by himself. And if the servant shall plainly say, I love my master, 
my wife, and my children ; I will not go out free ; then his master 
shall bring him unto the judges ; he shall also bring him to the door, 
or unto the door-post ; and his master shall bore his ear through 
with an awl; and he shall serve him for ever." Ex. xxi. 2-6. And 
besides the benevolence of the general principle, it is necessary to 
notice the more minute regulations of the system. Thus, then, 
spake the divine lawgiver: " If a man smite the eye of his servant, 
or the eye of his maid, that it perish : he shall let him go free for 
his eye's sake. And if he smite out his man-servant's tooth, or his 
maid-servant's tooth; he shall let him go free for his tooth's sake." 
Ex. xxi. 26, 27. 

It restricted the stripes of punishment. " If the wicked man be 
worthy to be beaten, that the judge shall cause him to lie down, and 
to be beaten before his face, according to his fault, by a certain 
number. Eorty stripes he may give him, and not exceed ; lest, if 



The Jews. 



75 



lie should exceed, and beat him above these with many stripes, then 
thy brother should seem vile unto thee." Deut. xxv. 2, 3. 

It looked to the safety of human life, and provided against ordi- 
nary exposure to danger. " When thou buildest a new house, then 
thou shalt make a battlement for thy roof, that thou bring not 
blood upon thy house, if any man fall from thence." Deut. xxii. 8. 

It even legislated for animals, to save them from cruelty and 
oppression. " Thou shalt not muzzle the ox when he treadeth out 
the corn." Deut. xxv. 4. " If a bird's nest chance to be before 
thee in the way in any tree, or on the ground, whether they be 
young ones or eggs, and the dam sitting upon the young, or upon 
the eggs, thou shalt not take the dam with the young : but thou 
shalt in anywise let the dam go, and take the young to thee ; that it 
may be well with thee, and that thou may est prolong thy days." 
Deut. xxii. 6, 7. " If thou meet thine enemy's ox or his ass going 
astray, thou shalt surely bring him back to him again. If thou see 
the ass of him that hateth thee lying under his burden, and wouldest 
forbear to help him, thou shalt surely help with him." Ex. xxiii. 4, 5. 

It is unnecessary to multiply instances of the benevolent aspect 
of the Jewish code : there is, however, one very important point 
which must be distinctly noticed. It required supreme love to Grod, 
and the love of our neighbor as ourselves. This can be said of no 
other system ; yet the reasonableness of the claim, and the tendency 
of obedience to promote happiness, are at once apparent. If there 
be a Great First Cause, he is necessarily a Being of infinite perfec- 
tion ; and is consequently worthy of the highest esteem, and the 
most unbounded confidence. " To love him with all the heart, and 
with all the soul, and with all the mind, and with all the strength, is 
better than all burnt-offerings and sacrifices." This is the great 
principle of obedience, and no service can be acceptable without it* 
Yet all pagan systems wholly overlook this. Their master-principle 
was fear ; how vastly superior is the spirit of Judaism ! In like 
manner, a due regard to the claims of our fellow-men in their several 
spheres, and various relations, is an unfailing bond of unity and of 
peace. " Whence come wars and fightings ? come they not hence, 
even of your lusts that war in your members ?" How could they 
arise if every man loved his neighbor as himself? This, however, 
is the requirement of the law of Moses. Let the infidel himself 
sayj what there is in paganism to compare with it ! The system 
might be imperfectly developed in the history of the nation ; but 
this affects not its principles, changes not its character. Our simple 



76 



Introductory Essays. 



question is, Does any other system present a similar character of 
benevolence ? The only reply which can be given is — No ! 

In pursuing the inquiry into the superiority of Judaism to pagan 
systems, we mention as another point of contrast, 

Its devotional spirit. — Let any one read through the classic pages 
of antiquity, where shall he look for the breathings of devotion ? 
Acts of superstitious worship he will everywhere find ; and, in a few 
rare instances, something like the language of prayer may be met 
with. But in the writings of the Old Testament, and in the lives 
of Jewish believers, examples of the most pure and elevated de- 
votion meet us in almost every page. Moses could draw nigh unto 
God, and adore his infinite perfection with a holy familiarity which 
at once delights and surprises us ; and the Psalms of David are 
characterized by a purity and spirituality, a fervor and a comprehen- 
siveness, a strength of faith and an animation of hope, which, whilst 
they compel us to feel that we are in the presence of the great Eter- 
nal, encourage us to seek his face and expect his blessing. We ap- 
peal further to its 

Historic narratives. — We are not insensible to the beauties of 
classical literature, nor to the importance of pagan history ; but we 
cannot conceal our conviction of the decided superiority of the Jew- 
ish Scriptures. The writers relate much that is marvelous, and this 
has been placed on a level with the confessedly fabulous stories of 
Grecian and Roman antiquity ; but with great impropriety. The 
fables of pagan historians do not carry with them a single preten- 
sion to truth ; whilst the miracles of Moses are so interwoven with the 
record of daily occurrences, and with the experience of the whole na- 
tion, that deception was altogether impossible. If here be deception, 
it is a deception practised upon six hundred thousand adults, besides 
children ; and which bound on them a yoke of service by no means 
easy to bear. 

The simplicity with which the most astonishing facts are recorded 
in the Jewish Scriptures is a very remarkable circumstance. Events 
which, in all ordinary writings, would have been introduced with a 
preparatory note of attention, and commented upon with admiration, 
are stated with naked simplicity, as things perfectly familiar. No- 
thing like proof is ever attempted ; the writers plainly feel that 
their statements cannot be controverted, and they calmly abide .the 
issue. 

Nor must we fail to notice the strict and impartial fidelity which 



The Jews. 



77 



these writers display. Moses relates as fully as any other fact of 
his history, his employment as a shepherd in Midian ; the deep de- 
gradation of his people as slaves in Egypt ; his own infirmities and 
sins, with their corresponding punishment ; the failings of Aaron his 
brother, and of Miriam his sister ; and the disgrace of the nation 
in their repeated acts of rebellion in the wilderness. No secret is 
made, by a later writer, of the sin of David ; on the contrary, it 
stands out in strong contrast and in close connection with the 
record of his piety ; and the readers are left to reconcile the appa- 
rent anomalies of his character on general principles as they shall 
be able. 

Upon this single peculiarity of the Jewish Scriptures, we should 
not hesitate to rest the entire proof of their claims to a superior 
origin. Every reader knows that these are not the characteristic 
properties of any other writings. 

Its holy examples also deserve notice. True, the most illustrious 
of men have their failings ; and many things were allowed to Old 
Testament believers, which tended to lower the tone of their spiritu- 
ality and heavenly-mindedness, and which are expressly forbidden by 
Christianity. The dispensation itself was adapted, as has been 
shown, to the habits and circumstances of a people just emerging 
from barbarism ; and was besides designed to be only " a figure for 
the time then present;" "a shadow of good things to come." But 
when all due allowance is made for these facts ; nay, when the char- 
acters of the men are taken as they actually present themselves, 
they display the most marked and decided superiority to the most 
illustrious pagans. What Grecian lawgiver shall we compare Moses 
with ? What Roman emperor shall we compare David with ? W r hat 
pagan priest shall we compare Ezra with ? 

The general influence of the system upon national prosperity de- 
mands the attention of all who would rightly estimate the claims of 
Judaism. At the period of the exodus, the people were "six hun- 
dred thousand that were men, besides children." This was in the 
year b. c. 1491. When they were numbered by David, towards the 
close of his reign, (b. c. 1017,) " there were in Israel eight hundred 
thousand valiant men, that drew the sword; and the men of Judah 
were five hundred thousand men." When we remember how per- 
petually the people were diminished by the harassing wars of the 
judges, this increase shows that the system of civil and ecclesiastical 
polity under which they were placed, was adapted to promote na- 
tional prosperity. 



78 



Introductory Essays. 



Another view may be taken of this point, illustrative at once of 
the fertility of the land, and the prosperous state of the people. 
" Solomon gave Hiram twenty thousand measures of wheat for food 
to his household, and twenty measures of pure oil : thus gave Solo- 
mon to Hiram year by year." 1 Kings v. 11. "And Solomon's 
provision for one day was thirty measures of fine flour, and three 
score measures of meal, ten fat oxen, and twenty oxen out of the 
pastures, and an hundred sheep, besides harts and roe-bucks, and 
fallow deer, and fatted fowl. For he had dominion over all the 
region on this side the river, from Tiphsah even unto Azzah, over 
all the kings on this side the river ; and he had peace on all sides 
round about him. And Judah and Israel dwelt safely, every man 
under his vine and under his fig-tree, from Dan even unto Beer- 
sheba, all the days of Solomon. And Solomon had forty thousand 
stalls of horses for his chariots, and twelve thousand horsemen. 
And these officers provided victuals for king Solomon, and for all 
that came unto king Solomon's table, every man in his month: 
they lacked nothing." 1 Kings iv. 22-27. " The weight of gold 
that came to Solomon in one year was six hundred three score and 
six talents of gold, besides that he had of the merchantmen, and of 
the traffic of the spice-merchants, and of all the kings of Arabia, 
and of the governors of the country. And king Solomon made 
two hundred targets of beaten gold: six hundred shekels of gold 
went to one target. And he made three hundred shields of beaten 
gold : three pounds of gold went to one shield : and the king put 
them in the house of the forest of Lebanon. Moreover, the king 
made a great throne of ivory, and overlaid it with the best gold. 
The throne had six steps, and the top of the throne was round be- 
hind : and there were stays on either side on the place of the seat, 
and two lions stood beside the stays. And twelve lions stood there 
on the one side and on the other upon the six steps : there was not 
the like made in any kingdom. And all king Solomon's drinking- 
vessels were of gold, and all the vessels of the house of the forest 
of Lebanon were of pure gold ; none were of silver : it was nothing 
accounted of in the days of Solomon. For the king had at sea a 
navy of Tarshish, with the navy of Hiram: once in three years 
came the navy of Tarshish, bringing gold and silver, ivory and apes, 
and peacocks. So king Solomon exceeded all the kings of the 
earth for riches and for wisdom. And all the earth sought to Solomon 
to hear his wisdom which God had put in his heart. And they 
brought every man his present, vessels of silver, and vessels of gold, 



The Jews. 



79 



and garments, and armor, and spices, horses, and mules, a rate year 
by year. And Solomon gathered together chariots and horsemen ; 
and he had a thousand and four hundred chariots, and twelve thou- 
sand horsemen, whom he bestowed in the cities for chariots, and 
with the king at Jerusalem. And the king made silver to be in Je- 
rusalem as stones, and cedars made he to be as the sycamore-trees, 
that are in the vale, for abundance. And Solomon had horses 
brought out of Egypt, and linen yarn : the king's merchants received 
the linen yarn at a price. And a chariot came up and went out of 
Egypt for six hundred shekels of silver, and an horse for an hun- 
dred and fifty : and so for all the kings of the Hittites, and for the 
kings of Syria, did they bring them out by their means." 1 Kings 
x. 14-29. 

If it should be said here, this was peculiar to the reign of Solo- 
mon, it is frankly admitted that to a great extent this is true. But 
it must always be borne in mind, that the blessing of God was espe- 
cially promised to their national obedience ; and that the whole sys- 
tem proceeds on the assumption of their special relation to God, as 
His nation, and their immediate subjection to Him as their ruler. 
And if only in Solomon's reign the blessing was fully realized, it 
was because in his reign alone the obedience was consistently ren- 
dered. It is proof sufficient for our purpose, that when the princi- 
ple of the system was fairly tried, it insured all the prosperity to 
* the nation which had been promised them. 

Omitting all other points of illustration, we advert, lastly, to the 
typical character of the Mosaic dispensation. It was not only de- 
signed to prepare the way for the clearer revelations of Chris- 
tianity, but to furnish an instructive symbolical representation of 
the truth. " It was a figure for the time then present." This mode 
of divine instruction was adopted at the beginning. The institution 
of animal sacrifices was declarative of the doctrine that " without 
shedding of blood there is no remission;" and this institution is the 
very basis of Judaism. Not the Israelites alone, but all the scattered 
tribes of mankind, were familiar with this principle, and accustomed 
to this mode of instruction. Judaism cannot be rightly viewed, ex- 
cept in this connection ; its various enactments are wholly unintelli- 
gible, except on this principle. This gave to it chief importance, and 
in this one respect it stands distinguished from all other systems. 
Let any one be at the pains to trace out the typical reference, as its 
principles are unfolded, and its particulars exhibited, in the Epistle 
to the Hebrews ; and if he preserve a calm and unbiassed state of 



80 Introductory Essays. 

mind, he cannot fail to discover the extent and importance of the 
correspondence. Pagan systems, indeed, had their sacrifices and 
altars, their ritual and priesthood. It has already been shown that 
this general coincidence may be traced to the influence of the patri- 
archal dispensation, which has been spread over all lands ; and when 
we descend to the more minute particulars, paganism is altogether at 
fault. The grossest impurities are found mingled with their most 
solemn services ; and the most abominable cruelties are associated 
with their most solemn engagements. Or if, in some instances, a 
more minute resemblance can be traced, it is easy to understand 
how this originated from an imitation of the Jewish system, or an 
actual transfer of its ceremonial in such particulars to other sys- 
tems. 

The decided superiority of Judaism is now abundantly apparent ; 
and the question naturally suggests itself, Whence did this superiority 
arise ? The religion of Moses, whence was it ? Of Heaven, or of 
men? This point deserves investigation. If it were of human ori- 
gin, how is it that Moses so far excelled all other lawgivers ? Where 
did he obtain his knowledge ? How did he secure his influence ? Sur- 
vey the foregoing particulars, and try if any of the ordinary prin- 
ciples of human nature can account for their peculiarities. The 
theological creed ; how did it happen that the unity and supremacy 
of Jehovah should be the leading doctrine of this one system, whilst 
all others denied it even in theory ? The moral injunctions ; how 
did it happen that there should be in these an elevation of purity so 
completely above those of every other nation ? The rites of wor- 
ship ; how did it happen that these should be so much more spiritual 
and holy than those of every other people ? The ceremonial ob- 
servances ; how did it happen that these should, in so many points, 
be directly opposed to the superstitions and practices of all other 
lands? The 'political regulations; how did it happen that these 
should so far excel the political economy of other kingdoms ; that 
they should be so much more honest and benevolent ; that they 
should directly appeal to individual principles and conscience? The 
benevolent aspect; how did it happen that this system alone 
should breathe the spirit of love, and display the law of kindness ; 
whilst all the rest breathe nothing but cruelty, injustice, and oppres- 
sion? The devotional spirit; how did it happen that we can find 
nothing which deserves the name of prayer, except in connection 
with Judaism ? The historic narratives ; how did it happen that 
these are so simple and unvarnished ? so faithful and minute ? so 



The Jews. 



81 



open and undisguised ? The holy examples ; how did it happen that 
there are no men to compare with the pious Jews, in , point of 
spirituality and righteousness? The general influence ; how did it 
happen that obedience to God always insured the national prosperity 
of the Jews ? The typical character ; how did it happen that Ju- 
daism alone should find its antitype in Christ, and in Christianity ? 

Let any objector point us to a principle which shall show even a 
ground of probability, that all this superiority and peculiarity of 
Judaism is of mere human origin, and we will argue with him. Till 
then, we must express our conviction, that in all these circumstances 
the system bears the impress of divine authority. For any one to 
say that it did so happen, and yet offer no ground of explanation, is 
only to show his folly, and confess his defeat. This kind of defence 
may serve to harden the unbeliever in his sin ; but it has no bearing 
upon the question at issue, and can yield no satisfaction to an 
inquiring mind. Admit that Moses was taught of God, and the pe- 
culiarities of Judaism may be explained, but not otherwise. 

Before we pass from this part of our subject, it is our duty to 
present a condensed view of the argument in favor of the divine 
authority of Judaism. This argument includes the authenticity and 
credibility of the five books of Moses. Brevity requires us to 
confine our attention to two or three leading particulars of proof, 
from which it may appear that the writings of Moses are what they 
are said to be. 

ITVe mention first, the reception of the system by the Jews. Unless 
we reject the authority of all history, the ceremonial and moral laws 
contained in the last four books of Moses, were observed by the 
Israelites from the time of their departure out of Egypt, till their 
dispersion, at the taking of Jerusalem by the Romans. Bishop 
Marsh has so forcibly stated this argument, that we quote his lan- 
guage : " These laws, therefore, are as ancient as the conquest of 
Palestine. It is also an undeniable historical fact, that the Jews in 
every age believed that their ancestors had received them from the 
hand of Moses, and that these laws were the basis of their political 
and religious institutions, as long as they continued to be a people. 
Things of private concern may easily be counterfeited, but not the 
laws and constitution of a whole country. It would, indeed, have 
been impossible to forge the civil and religious code of the Jews 
without detection ; for their civil and religious polity are so blended 
and interwoven together, that the one cannot be separated from the 
6 



82 



Introductory Essays. 



other. They must, therefore, have been established at the same 
time, and derived from the same original ; and both together evince 
more clearly than either of them could singly, the impossibility of 
any forgery. The religion and government of a people cannot be 
new-modeled. Further, many of the institutions, contained in the 
ceremonial and moral laws given to the Jews by Moses, were so 
burdensome, and some of them (humanly speaking) were so 
hazardous, or rather certainly ruinous to any nation, not secured by 
an extraordinary providence corresponding to them ; especially those 
relating to the sabbatical year, the resort of all the males to Jeru- 
salem annually at the three great festivals, and the prohibition of 
cavalry — that forged books, containing such precepts, would have 
been rejected with the utmost abhorrence. As the whole Jewish 
people were made the depositaries and keepers of these laws, it is 
impossible to conceive that any nation, with such motives to reject, 
and such opportunities of detecting the forgery of the books of 
Exodus, Leviticus, Numbers, and Deuteronomy, should yet receive 
them and submit to the heavy yoke imposed by the laws contained 
in them. That they should often throw it off in part, and for a 
time rebel against the divine authority of their law, though suffi- 
ciently evidenced, is easily to be accounted for, from what we see 
and feel in ourselves and others every day; but that they should 
return and repent, and submit to it, unless it were really delivered 
by Moses, and had the sanction of divine authority, is utterly in- 
credible." "We are therefore reduced to this dilemma, to ac- 
knowledge either that these laws were actually delivered by Moses, 
or that a whole nation during fifteen hundred years groaned 
under the weight of an imposture, without once detecting or even 
suspecting the fraud. The Athenians believed that the system 
of laws by which they were governed was composed by Solon ; 
and the Spartans attributed their code to Lycurgus, without ever 
being suspected of a mistake in their belief. Why, then, should 
it be doubted, that the rules prescribed in the Pentateuch were 
given by Moses? To deny it, is to assert that an effect may 
exist without a cause, or that a great and important revolution may 
take place without an agent. We have, therefore, an argument 
little short of mathematical demonstration, that the substance of the 
Pentateuch was given by Moses ; and that the very words were 
written by him, though not so mathematically demonstrated as the 
former, is at least a moral certainty. The Jews, whose evidence 
alone cau decide in the present instance, have believed it from the 



The Jews. 



83 



earliest to the present age : no other person ever aspired to be 
thought the author, and we may venture to affirm, that no other 
person could have been the author. For it is wholly incredible, that 
the Jews, though weak and superstitious, would have received, in a 
later age, a set of writings as the genuine works of Moses, if no 
history and no tradition had preserved the remembrance of his 
having been the author." 

The historical testimony loth of Jews and Grentiles, confirms the 
fact that "the law was given by Moses." The Jews declare univers- 
ally that this is the case. We believe the Athenians, the Lace- 
demonians, and the Romans, concerning Solon, Lycurgus and Numa; 
why should we not believe the Jews concerning Moses ? All the 
writings of the Old Testament refer to the Pentateuch; and the 
proof of its exisience can be thus traced up from the times of the 
Saviour, to those of Ezra, Jehoshaphat, Josiah, Solomon, Samuel, 
and even J oshua himself, who was the immediate successor of Moses. 
Besides Jewish, we have also Gentile testimony : " Manetho, Eupo- 
lemus, Artapanus, Tacitus, Diodorus Siculus, Strabo, Justin, the 
abbreviator of Trogus, and Juvenal, besides many other ancient 
writers, all testify that Moses was the leader of the Jews, and the 
founder of their laws." Even Porphyry and Julian, admitted the 
genuineness of the Pentateuch. 

The character of Moses forbids the notion that he was an im- 
postor. If he were an impostor, " could he have given to men a law 
so perfect and holy as he did, which not only does not allow of the 
smallest sins, but also condemns every evil thought and every 
criminal desire ?" It is plainly impossible that he should have im- 
posed upon the Israelites as true, such things as he has recorded, if 
they had been false. The whole nation knew whether the miracles 
and plagues of Egypt, and the wilderness, took place or not ; and 
would they have submitted to his authority, if the events had not 
taken place ? But what end could he have in view if he invented 
these things ? He does not appear to have sought glory or riches ; 
he did not aggrandize his family, or even conceal his own failings 
and sins. Dr. Graves, in his Lectures on the Pentateuch, vol. i. pp. 
54-57, well says : " More particularly, with respect to Moses, 
whom we find mentioned by ancient writers with very high en- 
comiums, we do not see him taking any advantage of his situation 
or talents, or placing them in the most advantageous point of view. 
On the contrary, he takes very particular notice of his own infirmi- 
ties, as his want of eloquence, and being slow of speech, Exod. iv. 



84 



Introductory Essays. 



10 ; of his impatience, Numb. xi. 10 ; his unbelief, Numb. xx. 12 ; 
his rebelling against the commandment of God, for which he was 
excluded from entering the promised land, Numb, xxvii. 14 ; of his 
great anger, Exod. xi. 8 ; and of his being very wroth, Numb. xvi. 
15. He takes notice of his repeated declining of the measures to 
which he was called, Exod. iii., iv., and ascribes the new-modeling of 
the government to Jethro's advice, and not to his own wisdom and 
policy. In short, he neither spares himself, nor his people, nor 
their ancestors the patriarchs, nor his own family or relatives. 

" Of the patriarchs, he speaks in such a way as not only did not 
gratify the vanity of his countrymen, but such as must most severely 
wound their national pride : he ranks some of their ancestors very 
high indeed, as worshipers of the true God, and observers of his 
will, in the midst of a world rapidly degenerating into idolatry ; yet 
there is not one of them (Joseph, perhaps, excepted) of whom he 
does not recount many weaknesses, which a zealous partisan would 
have been careful to suppress, and to many he imputes great crimes, 
which he never attempts to palliate or disguise. In this point, the 
advocates of infidelity may be appealed to as judges, for they dwell 
upon the weaknesses and crimes of the patriarchs with great triumph. 
Let them not deny, then, that the Scripture account of them is im- 
partial and true in all its points, good as well as bad, and we fear 
not but it will be easily proved, that notwithstanding their weak- 
nesses, and even crimes, they were, upon the whole, and considering 
the moral and religious state of the human mind in that age, fit 
instruments for the introduction of the divine dispensations. Of 
the Jewish nation in general, the author of the Pentateuch speaks, 
it may be said, not only impartially, but even severely. He does 
not conceal the weakness and obscurity of their first origin, that 6 a 
Syrian ready to perish was their father ;' nor their long and de- 
grading slavery in Egypt ; their frequent murmurings and criminal 
distrust of God, notwithstanding his many interpositions in their 
favor ; their criminal apostasy, rebellion, and resolution to return 
to Egypt, first, when they erected the golden calf at Mount Sinai, 
and next, on the return of the spies from the land of Canaan, when 
they were so afraid of the inhabitants that they durst not attack 
them. He repeatedly reproaches the people with their crimes, and 
loads them with the epithets of stiff-necked, rebellious, and idola- 
trous; he inculcates upon them, most emphatically, that it was not 
for their own righteousness that God gave them possession of the 
promised land; he declares to them his conviction, that in their 



• 



The Jews. 



85 



prosperity they would again relapse into their rebellions and idola- 
tries, and imitate the foul vices of those nations which God had 
driven out from before them for these very crimes. Here again we 
may appeal to the judgment of infidels : they triumph in the apos- 
tasies and crimes of the Jews, and represent them as totally un- 
worthy the divine protection and regard : surely, then, they must 
confess, that the historian who has thus described them is strictly 
impartial, and that as he has concealed nothing that would disgrace, 
we may also be confident that he has feigned nothing to exalt his 
countrymen ; and, admitting this, we may easily show that, notwith- 
standing the crimes and the stubbornness of the Jews, it was yet not 
unworthy of the divine wisdom to employ them as the medium of 
preserving the worship of the true God amidst an idolatrous world, 
and of preparing the way for the introduction of a pure and uni- 
versal religion. 

" The impartiality of the author of the Pentateuch is not less re- 
markable in the mode in which he speaks of the nearest relatives 
and connexions of the Jewish lawgiver. His brother Aaron is 
reputed to have been engaged in the great crime of setting up the 
golden calf, to have joined with his sister Miriam in an unjustifiable 
attack on the authority of Moses, and to have offended God so much, 
that he was excluded from the promised land ; and the two eldest 
sons of Aaron are related to have been miraculously put to death 
by God himself, in consequence of their violating the ritual law. 
The tribe and kindred of the lawgiver are not represented as exempt 
from the criminal rebellion of the Jews on the return of the twelve 
spies. Caleb and Joshua, who alone had opposed it, were of different 
tribes, one of Judah and the other of Ephraim. In a word, nothing 
in the narrative of the Pentateuch exalts the character of any of 
the near relatives of Moses and Aaron, except only in the instance 
of Phinehas, the grandson of Aaron. Numb. xx. 11-13. Of the 
family of the legislator we are told nothing, but that his father-in- 
law, Jethro, was a wise man, who suggested to Moses some regula- 
tions of utility ; that his wife was an Ethiopian woman, and as such 
the object of contempt and opposition even to his own brother and 
sister; and that he had two sons, of whom, or their family, the 
history takes no notice, so that nothing about them is known. How 
different is all this from the embellishments of fiction, or the exagge- 
rations of vanity ! How strongly does it carry with it the appear- 
ance of humility and truth!" 

Equally convincing is the proof derived from the general contents 



86 



Introductory Essays. 



of the Pentateuch. The writer was plainly cotemporary with the 
events which he records ; every narration shows that he was present 
at each respective scene ; the details are the most minute and cir- 
cumstantial, and, if false, capable of the most easy refutation. 
Places, dates, persons, families, tribes, are all introduced in such a 
way as to show that there could be no intention to deceive. All is 
natural and artless ; the very system of ecclesiastical and other laws 
has to be compiled by the reader; Moses recorded the appointments 
as they were given ; many of them were originated by the events 
that required them ; and the writing of the whole was finished when 
the people stood on the borders of Canaan. The genealogies are in 
themselves ample proof of the authenticity of the writings. 

The miraculous attestations were the most extraordinary ; they 
could not be invented ; they could not be mistaken. Not one nation 
only, but many nations, nay, the whole earth, was witness to the 
plagues brought upon the Egyptians; to the passage of the Red Sea; 
to the destruction of Pharaoh and his army ; to the expulsion of the 
Canaanites, and the settlement of the Jews; to the preservation of 
the land from invasion at the periodical observance of the three 
annual festivals ; to the destruction of Sennacherib's army ; to the 
deliverance of Shadrach, Meshach, and Abednego, from the furnace 
of fire, and of Daniel from the power of the lions, &c. Would God 
have thus confirmed an imposture ? 

Prophecy still further corroborated the claims of Judaism. Again 
and again did Moses in Egypt specify the time and circumstances 
of the divine visitations, and as regularly did the event correspond. 
The Egyptians, as well as the Israelites, knew this, and Pharaoh 
himself believed when Moses said, " The thunder shall cease, neither 
shall there be any more hail." 

We must here close the evidence. Objections have been taken, 
deduced from marks of a supposed posterior date, and also from 
marks of supposed posterior interpolation. These have often been 
urged with the design of weakening the authority of the Jewish 
writings. They are wholly destitute of force. 

The former class of objections refer not so much to the original 
text as to modern translations, and are almost beneath notice. The 
word rendered Gentiles in Gen. x. 5, means nations in general ; 
the proper rendering of Gen. xxxiv. 7 is, " wrought folly against 
Israel," that is, against Jacob, who was also called Israel, (compare 
Numb. xxi. 7 ;) and the Hebrew word in Exod. xv. 14 is Paleshetha, 
which the Greeks softened into Ttaua otwn, and the Latins into Palaes- 



The Jews. 



ST 



tine, whence our Palestine. The objection founded on Deut. i. 1, 
which describes Moses as speaking beyond Jordan, does not even 
apply to our authorized version, which reads properly on this side 
Jordan, but was borrowed by Spinoza from the Septuagint and 
Vulgate versions, and has been copied by the more modern oppo- 
nents of the Scriptures. 

With regard to the alleged marks of posterior interpolation, it is 
acknowledged that there are some such passages, but a few inser- 
tions can never prove the whole to be spurious. We have, indeed, 
abundant reason still to receive the rest as genuine ; for no one ever 
denied the Iliad or Odyssey to be the works of Homer, because 
some ancient critics and grammarians have asserted that &few verses 
are interpolations. The interpolations in the Pentateuch, however, 
are much fewer and less considerable than they are generally 
imagined to be; and all the objections which have been founded 
upon them may be comprised under one general head, namely, 
" expressions and passages found in the Pentateuch which could not 
have been written by Moses." Such, for example, Deut. xxxiv., 
which records his death. The previous chapter hiis evident marks 
of being the close of the book by Moses ; and this was added by 
Joshua, or some other writer, as a supplement. Names of cities are 
mentioned in the Pentateuch, which the places did not bear till after 
the death of Moses. This is a species of alteration which some 
transcriber might easily make, without any intention to invalidate the 
testimony of Moses. Other such instances occur, but they do not 
at all affect the general evidence ; and when we remember how many 
thousands of transcripts have been made in the course of three 
thousand years, no surprise can really be felt. 

There is another wholly distinct source of proof to which we may 
just refer — that which arises from the New Testament. Christ and 
his Apostles expressly refer to the Old Testament Scriptures as 
genuine ; and we have them as they existed at the commencement 
of the Christian era. This, however, assumes the proof of the 
authenticity of the New Testament; it is mentioned simply as a 
corroboration of the whole. 

Most certain, however, it is, that " God spake unto Moses," and 
by him, to the Israelites. The Old Testament is introductory to 
the New; and to prove the divine origin of a part, is to prove that 
of the whole. 

Reader! open your mind to the truth; lay aside prejudice; 
calmly examine for yourself ; remember that religion, if important 



88 



Introductory Essays. 



at all, is of paramount importance ; the time is short ; life is hasten- 
ing to its close ; the J udge standeth before the door ; eternity is 
ready to open upon you ; seek the assistance of God your Maker ; 
receive the revelation of his mercy ; search the Scriptures ; repent 
now, and believe the gospel ; to-morrow it may be too late ; " behold, 
now is the accepted time;" " to-day, if you will hear his voice, 
harden not your heart." 

THE PECULIARITIES OF THE JEWS IN CONNECTION WITH CHRISTIANITY. 

The precise claims of Christianity in reference to Judaism are 
thus stated : " Before faith came, we were kept under the law, shut 
up unto the faith which should afterwards be revealed. Wherefore 
the law was our schoolmaster to bring us unto Christ, that we might 
be justified by faith. But after that faith is come, we are no longer 
under a schoolmaster. For ye are all the children of God by faith 
in Christ Jesus." Gal. iii. 23-26. "But if the ministration of 
death, written and engraven in stones, was glorious, so that the 
children of Israel could not steadfastly behold the face of Moses for 
the glory of his countenance ; which glory was to be done away ; 
bow shall not the ministration of the Spirit be rather glorious ? 
For if the ministration of condemnation be glory, much more doth 
the ministration of righteousness exceed in glory. For even that 
which was made glorious had no glory in this respect, by reason of 
the glory that excelleth. For if that which was done away was glo- 
rious, much more that which remaineth is glorious." 2 Cor. iii. 7-11. 

The circumstances which show that Judaism was introductory to 
Christianity, first claim attention. And the most obvious of these 
is, that Judaism was typical of the great facts of Christianity. It 
was altogether a system of types. Its founder was a type of Christ. 
Its priesthood was typical of the priesthood of Christ. Its prophets 
were types of the great Teacher. Its kings were types of him who 
is King of kings, and Lord of lords. Its ritual of worship was a 
shadow of good things to come. The nation itself was an image of 
the Church of God. Every thing pointed to Christ and Christianity, 
and terminated in the sacrifice of the cross, and the dispensation of 
these last days. 

Moses was a type of Christ. " A prophet," said he, " shall Je- 
hovah your God raise up unto you of your brethren, like unto me ; 
Him shall ye hear." " The law was given by Moses, as the grace 
and the truth come by Jesus Christ." Moses by his intercessions 



The Jews. 



89 



saved Israel, as Christ by his advocacy saveth all who come unto 
God by him. He was the mediator between Jehovah and that 
people, as Christ between sinners and God. The very facts of his 
history: the preservation of his infancy; his willing sacrifices for 
the truth's sake ; the retirement of his manhood ; the miracles of 
his public life ; the mysterious circumstances of his death, shadowed 
forth the glory of Him who was to come. 

The priesthood of the Jewish economy pointed to that of Christ. 
When it was required that the person of the priest must be free 
from visible defects ; that his hands, his feet, his garments, must be 
clean when he ministered in holy things ; that he must keep himself 
from all ceremonial impurity, and prepare himself by abstinence 
even from lawful enjoyments, for the service of the sanctuary; it 
was shown that the true priest who should make reconciliation, must 
be "holy, harmless, undefiled, and separate from sinners;" that He 
must "know no sin," who should "put away sin by the sacrifice of 
himself," and " bring us unto God." When the priesthood was fixed 
in one family, it showed that the Messiah should " abide a priest 
continually." The high priest of Judaism was "ordained to offer 
gifts and sacrifices;" to intercede within the veil for the people 
standing without, and to bless them in the name of the Lord ; teach- 
ing us that the "High Priest of our profession" should first offer a 
sacrifice for sin, and then intercede with God, and become the me- 
dium of spiritual blessings unto us. The divine appointment and 
regulation of the office further taught that our salvation is of God. 
He must appoint the Mediator, and accept the sacrifice. 

Jewish prophets were also official types of the great Teacher, 
Christ Jesus. By their ministry, the will of God was made known ; 
new light was from time to time shed upon truths previously re- 
vealed; and the expectation was kept alive of His appearance, 
who, like Moses, should be the founder of a new dispensation. 
They were as morning stars, pre-intimating the rising of the Sun of 
righteousness. 

Nor was the kingly office, as sustained in Israel, less important in 
its typical aspect. The law to be executed was divine, and its sanc- 
tions implied the direct interposition of the Supreme Being. The 
king could enact nothing ; his authority consisted in requiring obe- 
dience to the law as it was given to him. It was " the shadow of 
good things to come." 

The whole ritual of Judaism was typical of spiritual truths, and 
spiritual blessings: the passover of Christ's sacrifice and man's 



90 



Introductory Essays. 



redemption ; the day of expiation, of the atonement of the cross ; 
the blood of sprinkling, of the application of the merits of Christ; 
the water of purification, of the Holy Spirit's influences ; the daily 
sacrifice, the very tabernacle itself, the altar, the ark, the veil, the 
cherubim, the vestments of the priests, the songs of the Levites, the 
worship of the people, were all symbolical of the pure and spiritual 
realities of Christianity. 

The nation itself was an image of the Church of God ; the slavery 
of -Egypt, of the bondage of sin ; the journeys through the wilder- 
ness, of the conflict of time; in Jordan, of the victory of death; 
the settlement in Canaan, of the rest in heaven. 

Judaism, if this were not its character and design, appears quite 
unimportant. But, viewed as typical of the New Testament eco- 
nomy, it was worthy of its Divine Author, and every way fitted to 
excite attention to it, and to prepare for it. It was excellent in its 
kind, vastly superior to every contemporary religion; and it was 
wisely adapted to the exigencies of those times. Its typical aspect 
is, moreover, a striking proof of its divine origin. Nothing less 
than infinite knowledge and wisdom could have pre-arranged a sys- 
tem so minute in all its parts, with such a direct universal reference 
to " things to come." 

Let us take the typical correspondence between the passover and 
the great sacrifice of Christ on the cross, as an illustration and 
proof. The passover was instituted more than fifteen hundred years 
before it met its antitype, and was annually celebrated by the 
Israelites. The victim was a lamb, an emblem of humility and 
meekness, the two great features of His character who was led as a 
lamb to the slaughter. The paschal lamb was to be without blem- 
ish, to typify Him who, as the great propitiation, " knew no sin." 
It was to be taken out of the flock, and this four days before it was 
sacrificed: Jesus was "made in all things like unto his brethren," 
"a partaker of flesh and blood;" and the time of three days prefi- 
gured both the public ministry of Christ, a day for a year, and the 
period of his last residence in Jerusalem when he went to be offered. 
In these respects the paschal lamb typified the person of the Re- 
deemer; and circumstances apparently arbitrary and inexplicable, 
are shown to be important and full of meaning. The sufferings and 
death of Jesus were variously typified by the paschal lamb. It was 
to be killed by the whole assembly of the congregation of Israel : 
the whole nation of the Jews conspired against Christ, and all who 
are saved are justified through the faith of Christ. It was to be 



The Jews. 



91 



killed by the effusion of its blood : the blood of Christ was shed in 
the garden and on the cross. It was to be roasted with fire:, the 
sufferings of Jesus were most intense; he was consumed by them; 
he endured the fierceness of God's anger, which is said to burn like 
fire. It was to be slain at the place which God should choose to put 
his name there : this was Jerusalem, and there our Lord was cruci- 
fied. There was also a coincidence of time : the Saviour suffered 
his agony on the same evening on which the passover was celebrated, 
and his death took place the next day, between noon and sunset. 
These points of correspondence were plainly matters of design. 
Also several of the fruits and consequences of the death of Christ 
were remarkably prefigured in this institution ; such as protection 
and salvation by his blood. Hence the blood of Christ is called 
"the blood of sprinkling :" that of the lamb was sprinkled on the 
houses as the token of faith, and the means of safety. So, also, 
freedom from the yoke of sin and Satan. Christ by his own blood 
has obtained eternal redemption for believers, and brought them into 
the glorious liberty of the sons of God, as Israel was ransomed from 
Egypt by the blood of the passover. And further, the passover, as 
eaten by the Israelites, represented the manner in w T hich we are 
made partakers of the fruits of Christ's death. The lamb was to 
be roasted whole, and all eaten : Christ must be received wholly, in 
all his offices, in order to salvation. The passover was to be eaten 
with bitter herbs: repentance for sin must accompany faith in 
Christ ; and if we partake the benefits of Christ's death, we must 
expect to have fellowship with him in his sufferings. It was to be 
eaten with unleavened bread : sincerity of mind, and purity of heart, 
are inseparable from a saving interest in Christ. A bone of it must 
not be broken: the soldiers came and brake the legs of the two men 
who were crucified with Jesus, but when they saw that he was dead 
already, they brake not his legs. None of the legally unclean might 
eat of it : the kingdom of heaven is a kingdom of holiness, and 
"there shall in no wise enter into it any thing that defileth." The 
Israelites were to eat the first passover in the posture and habit of 
travelers ready to depart : believers in Jesus must be prepared to 
follow the lamb whithersoever he goeth ; they are strangers and pil- 
grims on the earth, and they are to act accordingly. The Jews 
were to eat the passover in haste: we must "flee for refuge to lay 
hold upon the hope set before us," and " give all diligence to be 
found of God in peace." The passover was the only means of safety 
to Israel : there is no salvation except in Christ Jesus. The Israel- 



92 



Introductory Essays. 



ites were to eat the passover in their own houses, and none must go 
outj lest the destroyer should kill him : we are to expect salvation 
by Christ, and communion with him in his church ; and having en- 
tered into it, we must not go out, lest we be counted apostates. 

Was this correspondence of men, or of God ? Would men have 
ever burdened themselves with the annual celebration of such a ser- 
vice ? Could it ever have entered into their minds to institute it, 
and regard it as a shadow of spiritual things? Does any human 
system present anything similar to it ? Must it not be admitted to 
have been enjoined on a people to whom the principle of types had 
been familiarized ? And does not this fact of typical reference 
prove that Judaism and Christianity are of the same origin ? Nei- 
ther the rites of the one as legal observances, nor the illustrations 
and allusions of the other in expounding its sacred truths, can be 
explained on any other principle than that of their common and 
divine origin. 

That Judaism was designed to be introductory to Christianity 
may be further proved from the fact that Judaism was a partial 
revelation of the truths of Christianity. Our limits forbid us to go 
at any length into proof of this statement. We will confine our 
remarks to one point. Judaism is prominently characterized by its 
external observances ; and Christianity by its attention to principles, 
and to mental and moral character. Even in this respect Judaism 
was a partial revelation of New Testament truth ; it every where 
teaches that true religion u is that of the heart." "Circumcise the 
foreskin of your heart," Deut. x. 16, said Moses to them. And 
again, " The Lord thy God will circumcise thine heart, and the 
heart of thy seed, to love the Lord thy God with all thine heart, 
and with all thy soul, that thou mayest live." Deut. xxx. 6. The 
like doctrine was taught by Samuel : " Hath the Lord as great 
delight in burnt-offerings and sacrifices, as in obeying the voice of 
the Lord? Behold, to obey is better than sacrifice, and to hearken 
than the fat of rams." 1 Samuel xv. 22. "Thou desirest not 
sacrifice," says David, "else would I give it; thou delightest not in 
burnt-offering. The sacrifices of God are a broken spirit : a broken 
and a contrite heart, 0 God, thou wilt not despise." Psalm li. 16, 17. 
"To do justice and judgment," says Solomon, "is more acceptable 
to the Lord than sacrifice." Prov. xxi. 3. Isaiah speaks very fully 
to the same purpose: "To what purpose is the multitude of your 
sacrifices unto me ? saith the Lord : I am full of the burnt- 



The Jews. 



93 



offerings of rams, and the fat of fed beasts ; and I delight not in the 
blood of bullocks, or of lambs, or of he-goats, etc. Wash you, 
make you clean ; put away the evil of your doings from before mine 
eyes ; cease to do evil ; learn to do well ; seek judgment, relieve the 
oppressed, judge the fatherless, plead for the widow." Isaiah i. 11, 
16, 17. Thus also Jeremiah : " Thus saith the Lord of hosts, the 
God of Israel, Amend your ways and your doings, and I will cause 
you to dwell in this place. Trust ye not in lying words, saying, The 
temple of the Lord, The temple of the Lord, The temple of the 
Lord, are these." Jer. vii. 3, 4. By Hosea, likewise, God says, "I 
desired mercy, and not sacrifice ; and the knowledge of God more 
than burnt-offerings." Hosea vi. 6. Lastly, we read in the pro- 
phet Micah: "Wherewithal shall I come before the Lord, and 
bow myself before the high God ? Shall I come before him with 
burnt-offerings, with calves of a year old? Will the Lord be 
pleased with thousands of rams, or with ten thousands of rivers of 
oil ? Shall I give my first-born for my transgression, the fruit of my 
body for the sin of my soul ? He hath showed thee, 0 man, what is 
good ; and what doth the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God V s Micah vi. 6-8. 

One remark may be made here. Moses gave " the law" to a people 
familiarized with the figurative and typical mode of religious instruc- 
tion. God had adopted it from the beginning, as the mode of 
revelation, and mankind were acquainted with, and prepared to 
apply such teachings. So that it was natural to look beyond the 
mere outward forms and circumstances, and to inquire into the 
spiritual import and design. Nor was any thing more necessary to 
the successful prosecution of this inquiry, than a holy simplicity of 
mind in applying the principle adopted from the beginning. The 
above quotations, however, prove that the Jews were not left to this 
process ; that spiritual truth was actually propounded to them ; and 
so far is it from presenting any thing like contrariety or opposition 
to the gospel of Jesus Christ, that it exhibits the same principles, 
and is a partial disclosure of the same eternal verities. 

This preparatory character of Judaism is further apparent in its 
general spirit; and this, whether we regard its purity or its bene- 
volence. Exhortations to purity are written on every page of the 
New Testament ; exhortations reaching even to the affections, the 
desires, and the thoughts; and when all these are summed up in 
one word, "Be ye holy, for I am holy," we feel that perfect purity is 
demanded. But even this requirement is found in the Jewish law :. 



94 



Introductory Essays. 



" Sanctify yourselves therefore, and be ye holy : for I am the Lord 
your God. And ye shall keep my statutes, and do them : I am the 
Lord which sanctify you." Lev. xx. 7, 8. The previously quoted 
texts might all be adduced in proof of the present point ; and the 
arrangements of the ceremonial law themselves all breathe the spirit 
of purity. Many things, indeed, were permitted, such as polygamy, 
divorce, retaliation, slavery, which are expressly prohibited by the 
christian dispensation, but even these were specially restricted, so 
as to divest them of much of their evil, and to place them in decided 
contrast with the practice of all other nations. The ceremonial 
purifications, the dresses of the priests, the prohibition of heathen 
conformities, the voice of prayer, the song of praise, all testify to 
the vastly superior purity of Judaism. 

Similar remarks may be made on the benevolent spirit of Judaism. 
When Jesus Christ says to us, "Love your enemies, bless them who 
curse you, do good to them who hate you, and pray for them who 
despitefully use you and persecute you :" "All things whatsoever ye 
would that men should do to you, do ye even so to them" — we feel 
at once that this is the very climax of benevolence. Let us see, 
then, how far this spirit characterizes the law of Moses. "It 
indignantly prohibited human sacrifices, which at that time were 
generally prevalent ; it softened the horrors of war, so frightful in 
those barbarous ages ; it defended the cause of the poor, of the 
accused, of the fatherless, and of slaves." In all these respects, the 
Hebrew legislator was obliged to make some concessions to his 
countrymen ; but when we compare his institutions with the usages 
which then generally prevailed, we cannot mistake the tendency and 
effect of the Mosaic laws. We see, not only all injustice, but all 
hatred forbidden, and humanity towards the poor most positively 
enjoined. " Thou shall not hate thy brother in thine heart ; thou 
shall not avenge, nor bear any grudge against the children of thy 
people, but thou shalt love thy neighbor as thyself." Lev. xix. 17, 
18. We cannot multiply quotations respecting the poor, the 
stranger, their enemies, and the very brute creation. Plain it is, 
that Judaism and Christianity on this point also are one ; the former 
being a partial development of the spirit of the latter. 

It may be observed further — Judaism was a partial attainment of 
the design of Christianity. This is nothing less than the universal 
diffusion of divine knowledge, the universal prevalence of divine wor- 
ship, and the universal happiness of mankind, through faith in the 
great Saviour. These several results of Christianity were most 



The Jews. 95 

clearly foretold, and fully defined by Jewish prophets. The present 
question is, How far was Judaism preparatory to Christianity in this 
respect ? How far did it attain the same result ? This inquiry is one 
of historical research, and to pursue it in detail would require a vol- 
ume : it will be sufficient that we glance at its general outline. At the 
time of the exodus, mankind in general was sunk in idolatry, debased 
by superstition, and reckless in cruelty and abominable wickedness. 
Still there remained considerable traditionary knowledge of the true 
God; of the fate of the old world, and the history of the new; and in 
all the countries of their sojournings, of the character and professions 
of Abraham, Isaac, and Jacob, and their families and establishments. 
The oppression of the Israelites in Egypt, and the judgments 
brought on Egypt in order to their deliverance; the departure of 
from two to three millions of people, under the immediate direction 
of Jehovah; the overthrow of Pharaoh and his army in the Red 
Sea; the wanderings of the Israelites in the wilderness of Sin for a 
period of forty years; the miracles wrought for them, and the 
punishments brought upon them for their sins — were all great, 
public events, the fame of which necessarily spread through all 
lands, and as necessarily revived the knowledge, and reasserted the 
claims of the true God. The circumstances of storm and tempest 
which accompanied the giving of the law, could not fail to excite the 
surprise and the inquiry of the adjacent countries. All the events 
connected with their settlement in Canaan, and the consequent 
establishment of the worship of Jehovah among them, were well 
known, and contributed to sustain the partial knowledge of God, 
which still remained in the earth. The annual festivals; the 
written law, copies of which gradually multiplied; the national 
history of the Jews, especially their conquests under David, and 
their prosperity under Solomon; the division of the kingdom 
into two states ; the frequent alliances with Egypt, with Syria, with 
Chaldea; and the two captivities, first of Israel and then of Judah, 
all served to spread the knowledge of God, to arrest attention to 
his claims, and to show the blessedness of obedience to his will, as 
well as the danger of rejecting his authority. 

Wherever the Jews came, they were the ministers of the truth of 
God; and the history of the Babylonish captivity, as preserved in 
the book of Daniel, surprises us by the extent to which the very 
kings themselves contributed to this result. Once and again, were 
letters and messengers dispatched through the whole of the vast 
empire, to declare the glory of the God of Israel, and demand 



96 



Introductory Essays. 



submission to his will. From these captivities, numbers of Jews 
never returned; and numbers besides, attracted by the love of gain, 
or by some other motive, settled themselves in various directions; 
so that, at the time of the first promulgation of Christianity, there 
was not a province of the wide-spread Roman empire where this 
people had not located themselves, and scarcely a city or town of 
any note where they had not a synagogue of worship. This last 
mentioned fact is in itself a strong proof of the influences of Judaism 
in extending the knowledge and asserting the claims of Jehovah. 
We must not omit to mention in this brief enumeration of particulars, 
the occasional instances of Gentiles who were actually converted to 
the true God; and the translation of the Hebrew Scriptures into 
the Greek tongue, which, however unacknowledged by the copyists, 
and denied by the enemies of inspiration, is the immediate source 
of much of the truth which pagan writings contain. 

Nor could it be otherwise, in the very nature of things, than that 
the knowledge of Judaism thus disseminated, and the association with 
Jews, by the providence of God thus secured, should exert a 
favorable influence on both the physical and moral condition of 
mankind. The history of all nations is but a record of cruelties 
and crimes. Still there remained every where traces of justice, 
and occasional instances of kindness, and it is easy to imagine how 
much worse the state of the world might have been, and would have 
been, had there been no leavening influence at all. What was the 
actual influence of Judaism in restraining the excesses of human 
depravity, and supplying the principles of rectitude and kindness, 
cannot be determined; that it was very considerable, the preceding 
sketch will not allow us to doubt. 

By scattering hints of knowledge, and maintaining principles of 
truth ; by suggesting the idea of something purer and happier that 
was yet to come; and keeping alive the expectation of a better 
system, Judaism prepared the way for Christianity, and was intro- 
ductory to it. "The Acts of the Apostles," furnishes ample proof 
of the increased facility for propagating Christianity, which the 
residence of Jews every where provided. 

But this point should be looked at more particularly in the case 
of the Jews themselves. As a system, the economy of Moses was 
the law of but one nation; and amongst that people its beneficial 
influence was great. When the system was allowed to exert its 
influence, unfettered by the wickedness of the people, as in the reign 
of David and the greater part of that of Solomon, the claims of 



The Jews. 97 

Jehovah were universally acknowledged; worship was tendered at 
his throne, and the happiness of the people was such as to excite 
the admiration, not to say astonishment of all the countries around 
them. Nor should we quite overlook the six centuries of Jewish 
history that preceded the final dispersion of the people. The 
system was greatly corrupted by merely human traditions ; but the 
people never fell back into idolatry after their return from Babylon, 
nay, they suffered grievously for their opposition to it ; and the 
jealous eye with which the governments of the earth looked on 
Judea, and the avidity which they manifested to possess it, fully 
prove that the influence of Judaism was highly favorable on the 
industry, prosperity, civilization, and general happiness of the 
nation. The commercial character which, during this latter period 
of its history, the Jewish nation assumed, is important evidence of the 
same fact. 

We shall adduce but one particular more here- — The Jewish writ- 
ings themselves speak of the cessation of the Mosaic economy and the 
introduction of another to succeed it. The typical nature of its 
services implies its temporary continuance; but besides this, 
Jeremiah expressly declares it: "Behold, the days come, saith the 
Lord, that I will make a new covenant with the house of Israel, 
and with the house of Judah : not according to the covenant that I 
made with their fathers in the day that I took them by the hand to 
bring them out of the land of Egypt; which my covenant they 
brake, although I was an husband unto them, saith the Lord : but 
this shall be the covenant that I will make with the house of 
Israel ; after those days, saith the Lord, I will put my law in their 
inward parts, and write it in their hearts ; and will be their God, and 
they shall be my people. And they shall teach no more every man 
his neighbor, saying, Know ye the Lord ; for they shall all know me, 
from the least of them unto the greatest of them, saith the Lord? 
for I will forgive their iniquity, and I will remember their sin no 
more," Jer. xxxi. 31-34. From this passage Paul infers, Heb. 
viii. 7-13, that the mention of anew covenant necessarily implies 
the first to be old; and that if that first had been faultless, there 
would have been no occasion for the second. Compare also Haggai 
ii. 6, with Heb. xii. 26, 27. The prophecies which relate to the 
calling of the Gentiles into a state of union with the Jews, as one 
church, imply also the temporary duration and preparatory nature 
of Judaism. 

Looking then at the connection which is thus shown to exist 
7 



98 Introductory Essays. 

between Judaism and Christianity, let us adore the wisdom and glory 
of God. There is a unity of object and design in his moral dispen- 
sations, as great, and as worthy of himself as that which is apparent 
in the material universe: and as declarative of the divine origin 
of those systems in which it is manifested. And however myste- 
rious, in certain points of view, his moral government of mankind 
may be, we are bound to observe and to adore the grace that is 
apparent in this arrangement. Filled with infinite compassion, he 
devised from eternity, the gracious plan which he has ever been 
executing in time, for alleviating the wretchedness of mankind, and 
bringing them back again to himself, to his fellowship, his image, his 
favor. Even Judaism, with its comparative obscurity, was a light 
to "show the path of life." With what gratitude should we 
welcome the clear revelation of the New Testament, and glorify 
God by a humble, entire, and thankful acquiescence in his plan for 
our salvation ! 

Having shown the connection between Judaism and Christianity, 
as two successive links in the chain of divine dispensations, our next 
point is, the proof of the peculiar claims of Christianity as the 
consummation of the Jewish system. 

Christianity allows the divine origin of Judaism, and claiming 
to itself the same high prerogative, it abolishes the previously exist- 
ing system, and asks for itself exclusive and universal regard. We 
have already looked at the coincidence between the one and the 
other, and the indirect proof thence arising, that both are parts of 
one great and wise plan of government ; it only remains to glance 
at the direct proof. 

This is assumed by every fact which it narrates, and every doc- 
trine which it propounds; by every ordinance which it appoints, and 
every precept which it issues ; by every invitation which it addresses, 
and every warning which it announces ; by every promise which it 
makes, and every claim which it prefers. Its very unlikeness to all 
other systems, excites attention to its peculiar pretensions, and urges 
to the sober and deliberate investigation of its claims. The evidence 
of the divine origin of Christianity is drawn from various and 
numerous sources, and is, in many respects, perpetually accumulating. 
A glance can only be taken at its leading points. 

The truth of its facts is undeniable. That there was such a 
person as Jesus, who appeared in Judea 1800 years ago ; that he 
wrought many miracles, and gained for himself general attention ; 



The Jews. 



99 



that lie was crucified under Pontius Pilate, and that he rose again 
from the dead on the third day, and was seen of many — are facts 
substantiated by every kind of evidence of which they are capable. 
We cannot behold the apostles of Jesus testifying these facts on the 
very spot, where these events took place, and in the presence of the 
very parties who were familiar with them ; we cannot behold them 
risking all that was dear and valuable to them, and even life itself 
in asserting these facts ; we cannot follow them from city to city, 
and from one country to another, still testifying the same things 
wherever they came ; we cannot think of the unanimity with which 
they adhered to their testimony, although they were scattered in all 
directions over the whole face of the Koman empire, and not feel 
fully satisfied of their firm belief of the facts which they declared. 
That they were not mistaken is equally evident. None of the facts 
were ever denied but the resurrection, and if this had not been true, 
it might at once have been proved false by the production of the 
dead body, which the Jewish rulers never attempted. 

In the history of Christ, and the early establishment of Chris- 
tianity, we trace the most minute and exact accomplishment of the 
prophecies of the Old Testament; prophecies which the Jews, the 
bitterest enemies of Christianity, confess to have had in their posses- 
sion for many centuries before the Christian era ; whilst the miracles 
both of Jesus and his disciples were admitted, at the time, both by 
Jews and Gentiles, as undeniable. 

To all this must be added the standing miracle of the unbelief of 
the Jews, and their separation from all other people, in direct fulfill- 
ment of ancient prophecy to this effect. Even in lands the most 
enlightened, and under governments the most liberal, such as Great 
Britain, they are still aliens, "a by-word and a reproach," unto this 
day. Neither persuasion nor force has ever prevailed to induce their 
submission to Christianity ; no effort is even yet made by them to 
associate themselves in one body, or to regain the land of their 
fathers' sepulchres. Every Jew is a living witness to the truth of 
that religion which he denies and rejects. 

The internal evidences of the truth of Christianity, that is, evi- 
dences drawn from the contents of the christian revelation, are also 
most convincing. The doctrines are too sublime to have originated 
in human invention ; and the precepts are too pure to be referred 
to human authority. Its ordinances are too simple to have been 
instituted by men ; and its biographical delineations are too rigidly 
impartial to have proceeded from any other than a divine source. 



100 



Introductory Essays. 



Its historical narratives receive full confirmation from pagan testi- 
mony; and the incidental coincidences are so numerous and striking, 
as to convince us that the writers were men of most undoubted 
veracity. The character of Christ is so natural, and yet so extra- 
ordinary ; so unlike every other in all its parts, and yet so perfect 
as a whole ; so completely at variance with all mere human concep- 
tions, and yet so entire and unbroken in its mysterious combinations ; 
and the history of his life is so wonderful, and yet so simply re- 
corded, without one single note of admiration, or expression of sur- 
prise, that we are constrained to say, " This is the finger of God !" 

The New Testament Scriptures were penned in the first century, 
and some of them shortly after the ascension of Christ, whilst 
numbers were still living who took part in the transactions which 
they record, and by whom, had they been false, they might have 
been at once discredited. And the canon of New Testament revelation 
was settled as we now have it, whilst the means of investigating its 
authenticity, were immediate and abundant. 

The continued existence of Christianity, notwithstanding all the 
opposition which has been made to it, and its perpetuity in its purity, 
notwithstanding all the corruptions which have assailed it, goes far 
to corroborate the truth of the gospel. 

An appeal may be made also to its efficacy. Success alone can- 
not, indeed, prove either its authenticity or its divine authority. 
But that a system so hostile to all the conceptions and prejudices of 
men, so humbling to their pride, and so exclusive in its claims, should 
have succeeded, first to establish, and then to maintain itself in the 
earth, and this, too, by an instrumentality so apparently inadequate, 
and by means so simple and spiritual, can be explained only by ad- 
mitting the interposition of divine power. Besides, wherever it is 
now promulgated, those effects follow upon which the proof of its 
claims rests. Men hear, and believe it. Idolatry falls before it, 
superstition is dispersed by it, error is confounded by its instructions, 
and prejudice yields to the force of its appeals. The ministration 
of the gospel commends itself to the conscience of him who hears ; 
he feels that it is true ; the secrets of his heart are made manifest ; 
he. forsakes his sins, abandons his follies, devotes himself to holiness 
of life, glories even in tribulations for Christ's sake, and lives and 
dies in hope of the heaven to come. Thus he has the witness in 
himself, and others have proof in his history, of the truth and divi- 
nity of the religion of Jesus. 

All this goes to prove that Christianity is what it professes to be ; 



The Jews. 



101 



consequently, it is the consummation of Judaism ; the last of that 
series of divine dispensations under which man has been placed 
since the fall, and the most perfect ; supplying what was defective, 
verifying what was typical, and shedding light on what was obscure 
in those which preceded it; whilst itself is incapable of change, and 
will be succeeded only by the eternal state. 

Before we pass on to view Christianity as it stands contrasted 
with all mere human systems, it is important to mark the circum- 
stances which give to it its decided superiority, not only over these, 
but also over the Mosaic economy itself. 

Its gracious revelations first claim attention. When viewed in 
connection with the Old Testament, these are shown to be rather the 
perfecting of what was before partially made known, than the dis- 
covery of any thing entirely new. Placed in contrast with the out- 
lines of human systems, they are as light to the darkness. In both 
cases, they furnish a most decisive proof of the vast superiority, 
and transcendent importance of the Christian religion, and serve, 
still further, to justify its claims to a divine origin. We can only 
advert to a few prominent illustrations. 

Take, first, the nature of God. The essential glory of God as 
H a Spirit, infinite, eternal, and unchangeable in his being, wisdom, 
power, holiness, justice, goodness, and truth," was clearly unfolded 
by previous revelations. Patriarchs rejoiced in the unity of God, 
and the Jewish Church celebrated it in her beautiful hymns of praise. 
Even the mystery of the divine essence, as three persons in one 
God, may be inferred from the Old Testament ; but it is to Christi- 
anity that we are indebted for the clear revelation of this fact— a 
fact, inexplicable by us, as to the mode of its existence, but invalu- 
able to us, as connected with all the principles of moral government, 
and all our hopes of divine mercy. What is the nature of the 
distinctions, or the principle of unity amongst the three Divine 
Persons, it is not important for us to know. To inquire into 
it is as rash as it is useless ; since no light is thrown upon it in 
the christian revelation, and there is nothing by which we can 
illustrate it. But that which is revealed is of infinite importance 
to our holiness and happiness. All the dispensations of God 
towards men, recognize in their origin, and even as their basis, 
this mysterious peculiarity of the divine essence. This, at least, 
is plain, that without this peculiarity the dispensations of divine 
government could not have borne their present character. In 



102 



Introductory Essays. 



the light of Christianity we recognize ecumenical, as well as essen- 
tial relations in the Godhead. The Father is made known to 
us, as the great Source and Guardian of all authority in govern- 
ment ; the Son as the Mediator between him and us, who has pro- 
vided the basis, and become the medium of reconciliation ; and the 
Holy Spirit as the Almighty Agent, by whom the actual reconcilia- 
tion of individuals is effected. To the love of the Father we are 
pointed as the source of mediation ; and to the grace of the Son, 
as the immediate source of the agency of the Spirit. Whatever of 
divine purpose is revealed to us centres here, and whatever of gra- 
cious promise is made for our encouragement has respect to this 
mystery ; and the interesting truth that " these three are one," 
gives ample security to our confidence, and full confirmation to our 
hopes. All this is plainly superhuman in its origin, and beyond the 
comprehension of reason in its character ; but it is so far from being 
contrary to reason, that as matter of revelation it solves the diffi- 
culties of moral government, and excites the confidence of immortal 
hope. 

The 'principles of divine government are founded in eternal truth, 
and were known, to some extent, previously to the establishment of 
Christianity. But it is to " the faith of Jesus" that we are indebted 
for the clear and full discovery of those principles, upon which the 
government of God proceeds, and especially as exercised towards 
men. The circumstances in which it is conducted, and the character 
which it bears, are only understood in the light of Christianity ; 
which is itself an authoritative dispensation of heavenly mercy. 
"The wages of sin is death;" " an everlasting destruction from the 
presence of the Lord." In the case of angels who sinned, the na- 
tural course of justice took effect : they were immediately punished 
according to their desert. But man sinned, and was spared. The 
sentence of his equitable desert was suspended. And still, though 
" all flesh have corrupted their way," mercy abounds on every hand. 
Yet the law of God is immutable, and contempt of his authority 
cannot be indulged with impunity. To the inquiry, How is this? the 
christian revelation furnishes a satisfactory reply. It shows us, 
that to these circumstances of moral failure, God has adapted a re- 
medial government, in which, through the interposition of his own 
Son, as a Mediator between him and us, the rights of his supreme 
authority are asserted, the guilt and misery to which man is exposed 
may be escaped, and his restoration to holiness and happiness se- 
cured. The obedience unto death of the incarnate Son of God, is 



The Jews. 



103 



declared to be an adequate justification of the mercy of God to sin- 
ners, in that it is an adequate declaration of his abhorrence of sin. 
To the vicarious sacrifice of the cross, we are pointed as the basis 
of the divine government since the fall ; as the medium of all the 
mercy which flows to mankind ; as originating the special claims on 
repentance and faith, which the gospel now prefers ; and as supply- 
ing the strongest motives to that holiness which the original law of 
our being requires. Mark the revealed statement of the case : 
" Him hath God set forth to be a propitiation through faith in his 
blood, to declare his righteousness for the forgiveness of sins, that 
he might be just, and the justifier of him who believeth in Jesus." 
" What the law could not do, in that it was weak through the flesh, 
God sending his own Son in the likeness of sinful flesh, and for sin, 
condemned sin in the flesh : that the righteousness of the law might 
be fulfilled in us, who walk not after the flesh, but after the Spirit." 
Thus, " All things are of God, who hath reconciled us to himself 
by Jesus Christ, and hath given to us the ministry of reconciliation ; 
to wit, that God was in Christ, reconciling the world unto himself, 
not imputing their trespasses unto them ; and hath committed unto 
us the word of reconciliation. Now then, we are ambassadors of 
Christ, as though God did beseech you by us : we pray you in Christ's 
stead, be ye reconciled to God. For he hath made him to be sin 
for us, who knew no sin ; that we might be made the righteousness 
of God in him." Whilst, then, the character of the divine govern- 
ment is pre-eminently gracious, it is so in full consistency with all 
the claims of his righteousness, and its design and tendency are to 
secure practical holiness. 

Another feature of the divine government, which arrests universal 
attention, and often excites painful surprise, is, the enjoyment of 
outward comforts, and honorable distinctions upon earth, by those 
who fear not God ; whilst the holy and good are often " destitute, 
afflicted, tormented." Christianity throws light upon this also. 
The afflictions of the righteous join with those of the Mediator him- 
self, to express the divine abhorrence of sin, and thus become a va- 
luable means of grace ; suggesting serious admonition and counsel 
to the man who goeth on still in his iniquities ; whilst the very cir- 
cumstance of freedom from pain and distress should excite somewhat 
of suspicion, and lead to self-examination ; for "what son is he 
whom the father chasteneth not?" But more: Christianity teaches 
us to view our existence as a whole. It has its commencement upon 
earth, but it is destined to an eternal state. God deals with it with 



104 



Introductory Essays. 



reference to its entire continuance, and the day is coming when, to 
the ungodly complainer, who had his portion in this life, it shall be 
said, " Son, remember that thou in thy lifetime receivedst thy good 
things, and likewise Lazarus evil things ; but now he is comforted, 
and thou art tormented." 

Equally valuable is the christian revelation, as the exclusive 
source of those directions which guide us to the attainment of salva- 
tion. We have just seen how, by the gracious purpose of God, and 
the infinite love of Christ in becoming the Mediator, a provision is 
made for human salvation. This theme occupies the New Testament 
revelation. The salvation of God is therein shown to include all the 
mercy which is necessary to our restoration to divine favor; all the 
power which is necessary to effect our recovery to the divine image ; 
and all the grace which is necessary to consummate the whole in 
purity and glory everlasting. Pardon, full and free ; righteousness, 
which justifies the ungodly ; the gracious influences which sanctify 
the heart; adoption into the family of heaven; guidance and 
'strength in the ways of the Lord; support in trials, and succor in 
temptation ; preservation to the end ; victory in death ; and, in the 
world to come, everlasting life : this is the salvation which is in 
Christ Jesus. The christian ministry is a proclamation of this 
grace; an overture of this "benefit." The terms are these: "Be 
it known unto you, that through this man is preached unto you the 
forgiveness of sins ; and by him all that believe are justified from 
all things; from which they could not be justified by the law." 
" He that believeth on the Son of God hath everlasting life ; and he 
that believeth not the Son, shall not see life ; but the wrath of God 
abideth on him." " There is no salvation in any other." " Whoso- 
ever will, let him take of the water of life freely." Thousands 
have proved that " these are the true sayings of God ;" and this is 
the glory of Christianity, that it clearly reveals to us " the path of 
life." 

The true doctrine of the future state is nowhere to be found but 
in the Christian Scriptures: "Jesus Christ hath abolished death, 
and hath brought life and immortality to light through the gospel." 
Here we learn, that when the body dies, the soul at once enters on 
a state of happiness or woe, according as it has become a partaker 
of saving mercy or otherwise. The state of happiness is the pre- 
sence of Jesus : there the myriads of unfallen beings assemble : 
there "the spirits of just men made perfect" dwell. Knowledge 
and purity are the characteristic properties of that state. Its wor- 



The Jews. 



105 



ship is unceasing, and its felicity complete. The state of misery is 
the abode of "the devil and his angels." Sin rages there without 
a single restraint, and justice rules there without one influence of 
mercy. There "the worm dieth not, and the fire is not quenched." 
In the one or the other of these states all the dead are found, and 
we shall soon exist. At the end of time, " there will be a resur- 
rection of the dead, both of the just, and of the unjust." A process 
of public judgment will justify the ways of God to men, and the 
wicked " shall go away into everlasting punishment, and the right- 
eous into life eternal." Christianity dwells at large on these impres- 
sive themes ; the very process of this world's dissolution is minutely 
described ; and the glories of heaven stand strongly contrasted with 
the terrors of hell, and the hopes of believers with " the fearful 
looking-for of judgment," which even now alarms the ungodly. 

"Without controversy, great is the mystery of godliness." This 
system was plainly undiscoverable by human reason, and is as plainly 
inexhaustible by human study. The apostles well said, "We speak 
the wisdom of God in a mystery; even the hidden wisdom, which 
God hath revealed unto us by his Spirit;" and as fitly did they 
exclaim, when they contemplated its unsearchable glory, " Oh the 
depth of the riches both of the wisdom and knowledge of God!" 
"We may next fix our thoughts on its characteristic features. 

Amongst these, no one can fail to notice its spirituality. The 
christian revelation is occupied with spiritual things, and the system, 
whose establishment it records, is a spiritual system. The truth 
which is to be believed is spiritual truth. The precepts which are 
enjoined are spiritual precepts. The institutions upon which its 
perpetuity and extending influence depend are spiritual ordinances; 
and the character which it proposes to form is a spiritual character, 
exhibiting a holy separation from the sins and fellowship of the 
world, delighting in divine contemplations and services, and ani- 
mated by immortal hopes. It is strikingly adapted to the spiritual 
part of our nature. It has nothing wherewith to captivate the 
senses, or gratify the carnal-minded. It works by motives, and 
these are all addressed to the conscience, and drawn from "the 
word of truth." 

Purity is another distinctive feature of Christianity. Its exhi- 
bition of mercy proceeds upon the declaration of divine holiness, 
in a propitiation for sin; and its entire efficiency is ascribed to the 
Holy Spirit, who is the source of that only which is holy and good. 



106 



Introductory Essays. 



The "partakers of the benefit" are known by their holiness. Every 
pretension to faith, every indulgence of hope, and every profession 
of zeal, that is not substantiated by the fruits of holiness, is dis- 
carded by Christianity as altogether foreign to its influence. It 
tolerates no sin; it winks at no improprieties; it allows no unholy 
associations ; it makes the world itself the judge of what is becoming 
its disciples, and then^ says to them, "Abstain from all appearance 
of evil." All the motives which it employs are motives to holiness; 
and the example of the Saviour is a pattern of perfect holiness. An 
unholy christian is a contradiction in terms. Humility of mind ; 
penitenial sorrow on account of sin ; delight in spiritual communion, 
and patient acquiescence in the divine will, are prominent features 
in every true christian's character. 

A third characteristic of Christianity is benevolence. Such a 
man estation of love as that which it is the grand design of 
Christianity to reveal, is nowhere else to be found. It is so disin- 
terested, so magnanimous, so enduring, that it is altogether un- 
equalled, and must forever remain unequalled, even in the develop- 
ments of the divine glory. " Herein is love, not that we loved God, 
but that he loved us, and sent his Son to be the propitiation for our 
sins." This spirit of benevolence is, however, that which breathes in 
the religion of the New Testament. "Beloved, if God so loved us, 
we ought also to love one another." "Hereby perceive we the love 
of God, because he laid down his life for us ; and we ought to lay 
down our lives for the brethren." What system proposes such 
motives to love, or requires a practical benevolence so costly and 
extensive ? And when the early christians sold their possessions, and 
consecrated their all to the cause of the Redeemer, contented to 
derive the same supply as the poorest of their brethren from the 
common stock; when they " took joyfully the spoiling of their goods, 
knowing that in heaven they had a better and an enduring substance ;" 
and for an apostle's life even "laid down their own necks" — this 
spirit of love stood out in all its loveliness, the beauty and glory of 
"the faith of Jesus." 

We will refer only to another characteristic of Christianity, its 
universality . It is adapted to the wants and circumstances of all 
mankind. Unaffected by all the varieties of their outward condi- 
tion and mental character, it is calculated to exert its influence alike 
in every clime, country, and amidst all circumstances.. It addresses 
itself to men as men and as sinners, and offers its benefits to all 



The Jews. 



107 



without any reference to age or sex, to rank or class, and without 
any exception or restriction whatsoever. 

The past history and present aspect of Christianity supply a strong 
argument in favor of its universal prevalence. It has already been 
subjected to every species of trial, and has stood the test of all con- 
ceivable opposition. Notwithstanding all the insidious influence 
which attempted to subvert it at the beginning, and all the open 
violence which threatened to destroy it, it spread with a rapidity 
strikingly indicative of its divine and matchless energy. And not- 
withstanding all the persecutions and corruptions of later ages, 
Christianity still remains. Neither paganism, with all its monstrous 
abominations, nor Mohammedanism, with all its arrogant pretensions ; 
neither popery, with all its efforts to conceal the Scriptures, nor 
infidelity, with all its attempts to disprove their divinity; neither the 
civil power, which has been arrayed against it, nor the ecclesiastical 
authority which has endeavored to undermine it, have lowered in 
the least degree the tone of its pretensions, nor shorn Christianity 
of one ray of her glory. At this hour she looks abroad on the world, 
and claims the dominion of it for herself. 

The spirit of Christianity is diffusive. No man can receive the 
gospel, and hoard it with impunity. " The Spirit and the bride say, 
Come, and let him that heareth say, Come." The natural influence 
of "the truth as it is in Jesus," in the hearts of those who embrace 
it, is in unison with this claim. If the love of God in Christ has 
cheered and saved us, it is as natural as it is holy to "show pity and 
compassion every man to his brother," and to be constrained by 
motives of all powerful benevolence to seek his salvation too. 
Christianity has in it, and carries along with it, the means of its 
own propagation; and if in any case its principles do not thus work, 
every one knows that it is because its natural tendency is by some 
means impeded and checked. Even those who reject Christianity, 
despise the man who, professing to embrace it, is either ashamed to 
own it, or backward to propagate it. 

Its universal prevalence has been long retarded, and may yet, 
through many infirmities, and much coldness, advance but slowly ; 
yet its ultimate attainment is certain. Thus saith the Lord, " This 
gospel of the kingdom shall be preached in all the world, for a wit- 
ness unto all nations." "His counsel shall stand, and he will do 
all his pleasure." "The silver is mine, and the gold is mine, saith 
the Lord of hosts." 

The defective exhibition of practical Christianity is a serious 



108 



Introductory Essays. 



evil, and the guilt which it involves is of fearful magnitude. But 
the exception taken to its claims on this ground is altogether out of 
place. None of the adversaries of Christianity can more loudly con- 
demn its defective influence than does Christianity itself. There is 
nothing in this to disprove its divine authority; nothing to detract 
from the value of its revelations ; nothing to discredit its practical 
character. Defective as it is, it is still Christianity; and its excel- 
lence is still superlative with whatever it may be compared ; we feel, 
therefore, that we are justified in asserting its exclusive claims. 

It claims to stand alone ; allowing no rival ; admitting no compeer. 
Let it be viewed as it is distinguished from the economy of Moses. 
It every where treats that economy as abolished by its own Author, 
and shows how all its services were typical of Christianity, and 
introductory to it. Hence, when some of the believing Hebrews, in 
the first age of Christianity, would have mixed up the ceremonies of 
Moses with "the faith of Jesus," the apostles showed that this was 
virtually to renounce the new system altogether. "The law," says 
Paul, "was our schoolmaster, to bring us unto Christ, that we might 
be justified by faith. But after that faith is come, we are no longer 
under a schoolmaster. For ye are all the children of God by faith 
in Christ Jesus." " Stand fast therefore in the liberty wherewith 
Christ hath made us free, and be not entangled again with the 
yoke of bondage. Behold, I, Paul, say unto you, that if ye be 
circumcised, Christ shall profit you nothing." And in another 
place he thus argues the decided superiority of the new dispen- 
sation: — "If the ministration of death, written and engraven in 
stones, was glorious, so that the children of Israel could not stead- 
fastly behold the face of Moses for the glory of his countenance, 
which glory was to be done away ; how shall not the ministration of 
the Spirit be rather glorious ? For if the ministration of condemna- 
tion be glory, much more doth the ministration of righteousness 
exceed in glory. For even that which was made glorious had no 
glory in this respect, by reason of the glory that excelleth. For if 
that which was done away was glorious, much more that which 
remaineth is glorious." And whether we look at Christianity in the 
clearness of its revelations, or the simplicity of its services; in the 
benevolence of its spirit, or the universality of its aspect ; it is im- 
possible not to see how fully this argument of the apostle's is sus- 
tained. 

Christianity is also to be contrasted with all mere human systems. 
And let us here confine ourselves to one point. It has been shown 



The Jews. 



109 



that the spirit of Christianity, is a spirit of purity and love, patience 
and zeal. This is the uniform spirit of Christianity, and let its 
claims be tried by this test. Is not this spirit peculiar to itself? 
Survey the religions of the world. Look first at popery ; is this its 
spirit? Let the sale of indulgences, as a license to sin, and the 
tortures of the Inquisition testify. Look at Mohammedanism ; is 
this its spirit? Let the dragooning system by which its first 
establishment was secured, at the point of the sword, and the arbi- 
trary and merciless character of its present adherents, testify. Look 
at the various pagan systems, both of ancient and of modern times, and 
ask all around the globe for such a spirit as that which characterizes 
Christianity, and where will you find it ? The ancient systems of 
Greece and Rome, the most refined of all that covered the earth, 
even patronized vice, and civilized it. It was reserved for Chris- 
tianity to suppress and destroy it. Even they fostered the pride of 
intellect, flattered the selfishness of the heart, and shut the door of 
knowledge to all but the initiated. It was reserved for Christianity 
to show the beauty of humility, to assert the claims of benevolence, 
and to unfold its mysteries to all who will listen to its announce- 
ments. Whilst they sanctioned hatred and ill-will, Christianity 
requires us to "love our enemies." And such is still the glory of 
Christianity, and the proof of its exclusive character. Debauchery, 
intemperance, and vice in all its forms, are overthrown by its influ- 
ence, even where, as in the Southern Pacific, they had raged for 
ages without restraint, and assumed to themselves the claims of 
virtue. The haughty wanderers of the desert, over whose unbridled 
independence no restraint could be placed, and the proud, sophisti- 
cated Brahmin of the East, who boasted of his great wisdom and 
superior caste, sit together at the feet of its messengers, and learn 
of them. The war-whoop of the Indian, and the yell of the African, 
are changed by its influence into the song of peace, and the voice of 
prayer. The christianized portion of the then enslaved population 
of the West Indies have shown, in our own day, a memorable 
example. "We cannot shed blood," said they: " our religion forbids 
us." Wherever Christianity comes, the habitations of cruelty become 
the abodes of joy and peace. The infanticide of the South Seas has 
been destroyed by it ; the suttees of Bengal have been forbidden by 
it ; the devotees of Juggernaut have been diminished by it ; yea, the 
very Hottentots themselves, have eclipsed in benevolence the glory of 
the most polished pagans, in building hospitals for their sick, and 
alms-houses for their poor. Nor is this all ; but in every land to 



110 



Introductory Essays. 



which the modern triumphs of Christianity have extended, love to 
the souls of men has appeared in its own proper spirit of proselytism, 
which labors to convey the mercy it receives. Let Christianity 
calmly abide this test of its importance, this justification of its 
exclusive claims. 

It asserts, further, its exclusive claims as opposed to all the devices 
of self -righteousness. "Where the light of revelation is freely diffused, 
the depravity of man, ever accommodating itself to circumstances, 
whilst it is every where the same in its principles, assumes other 
forms, and all to evade the claims of Christianity. Hence the 
numerous methods by which men, bearing the christian name, propose 
to themselves to obtain mercy. For all these "the faith of Jesus" 
has but one reply. To the partial obedience, which hopes for accept- 
ance, as if it was entire, and the penitence, which hopes for forgive- 
ness, for its own sake ; to the plea of amiableness, which deems 
itself a substitute for righteousness, and the plea of outward reform- 
ation, which thinks itself a substitute for atonement ; to the claim 
of pious descent, as if grace was hereditary ; and of religious form- 
ality, as if God regarded not the heart ; to one and all of these 
devices Christianity says, "Whatsoever is not of faith is sin;" and 
announces the will of God, that "he that believeth shall be saved, 
and he that believeth not shall be damned." In this exclusive claim 
it is fully justified by all the proof of its divine origin, by all the 
evidence of its paramount excellence, by all the influence of its 
characteristic spirit, and by all its adaptation in the method of mercy 
which it reveals, both to the rights of God, and to the circumstances 
of men. 

" Are these things so ?" Then Christianity should be cordially and 
universally received. In rejecting Christianity as the great remedial 
system of divine appointment, we reject the counsel of God against 
ourselves. If such be its claims, it demands the immediate and 
cordial reception of all to whom it comes. It is the power of God 
and the wisdom of God unto salvation. " He that despiseth, despi- 
seth not man, but God." He that sinneth here, "sinneth against 
his own soul." He that trifles here, trifles with the opening realities 
of eternity. Delay here is presumption on the mercy, and contempt 
of the judgment of Him who ruleth over all. Away with every vile 
excuse and procrastinating spirit. Christianity is true: it is the 
only religion that comes from above ; its benefits are of inestimable 
value. Life is short and uncertain. " The Judge standeth before 



The Jews. 



Ill 



the door." "Now is the accepted time, now is the day of salvation." 
" Repent now, and believe the gospel." 

"Are these things so?" Then Christianity should be steadfastly 
and invariably maintained. Christians should value the trust that is 
lodged with them, and feel their obligations to " hold fast the form 
of sound words." Let them watch for the purity of Christianity. 
Let them labor to maintain the vigor of Christianity. Let them 
" continue in the faith grounded and settled." Let them not be 
deceived in any wise ; for Satan himself is transformed into an angel 
of light. There is one God, and Father of all ; one Mediator be- 
tween God and man ; one Spirit ; one faith ; one gospel ; one hope ; 
one heaven. 

" Are these things so?" Then Christianity should be vigorously 
and universally propagated. Let but this truth be deeply infixed 
in every breast, that the gospel alone can save mankind, and that 
this gospel is to be made known through human instrumentality ; let 
but christians reflect that they have received the gospel on the 
express condition of their spreading it ; and let them but yield 
themselves to the legitimate influence of their own holy principles, 
and the opening facilities of God's providence would be promptly 
seized ; the wealth of the Church would be cheerfully poured into 
the treasury of God ; the talents of the Church would be fully con- 
secrated to the cause of the Saviour ; all hearts and all voices would 
unite to testify the gospel of the grace of God, and to pray for the 
promised effusion of the Holy Spirit, and "the earth" would even 
now "be filled with the glory of the Lord." "Awake, awake! put 
on thy strength, 0 Zion." "Awake, 0 arm of the Lord! awake I 
awake !" 



112 



Introductory Essays. 



SECTION III. 



THE ASPECT OF PROPHECY ON THE CONDITION OF THE JEWS. 



FINE remark of the Apostle Peter is, 

that "we have a more sure word of 
HIHh' $> ro jph ec y> im to which we do well that we 
Jsjjfil -~~j$k take heed." One idea thus conveyed 

:. is, that prophecy is continually adding 

^SpRsT ^mm certainty to its truth, by the passing 

^jjj events of time. On no subject is 
this more apparent than in connection 
with the Jews. In reading the larger 
portion of a chapter here quoted from 
"Keith's Evidence of Prophecy ," the reader will be struck with the 
extraordinary fact, that prophecy is indeed history anticipated. 
Thus does he place before us 




PROPHECY IN CONNECTION WITH THE PAST. 



While Moses, as a divine legislator, promised to the Israelites 
that their prosperity, and happiness, and peace would all keep pace 
with their obedience, he threatened them with a gradation of punish- 
ments, rising in proportion to their impenitence and iniquity ; — and 
neither in blessings nor in chastisements hath the Ruler among the 
nations dealt in like manner with any people. But their wickedness 
and consequent calamities greatly preponderated, and are yet pro- 
longed. The retrospect of the history of the Jews, since their dis- 
persion, could not, at the present day, be drawn in truer terms than 
in the unpropitious auguries of their prophet above three thousand 
two hundred years ago. In the most ancient of all records, we read 
the lively representation of the present condition of the most sin- 
gular people upon earth. Moses professed to look through the glass 
of ages : the revolution of many centuries has brought the object 
immediately before us — we may scrutinize the features of futurity as 
they then appeared to his prophetic gaze, — and we may determine 
between the probabilities whether they were conjectures of a mortal, 



The Jews. 



113 



who "knows not what a day may bring forth," or the revelation of 
that Being, u in whose sight a thousand years are but as yesterday." 

" I will scatter you among the heathen, and draw out a sword 
after you,— and your land shall be desolate, and your cities waste ; 
and upon them that are left of you I will send a faintness into their 
hearts, in the land of their enemies ; and the sound of a shaken 
leaf shall chase them — and they shall flee as fleeing from a sword — ■ 
and they shall fall when none pursueth — and ye shall have no power 
to stand before your enemies — and ye shall perish among the 
heathen ; — and the land of your enemies shall eat you up — and they 
that are left of you shall pine away in their iniquity in your ene- 
mies' land ; and also, in the iniquities of their fathers, shall they 
pine away with them, — and yet for all that, when they be in the 
land of their enemies, I will not cast them away, neither will I abhor 
them to destroy them utterly. Lev. xxvi. 33, 36, 37, 38, 39, 44. 
And the Lord shall scatter you among the nations, and ye shall be 
left few in number among the heathen whither the Lord will lead 
you. Deut. iv. 27. The Lord shall cause thee to be smitten before 
thine enemies — thou shalt go out one way against them, and flee 
seven ways before them — and shall be removed into all the kingdoms 
of the earth. Deut. xxviii. 25, 28, 29, 32, 33, 34, 37-45, 46. The 
Lord shall smite thee with madness, and blindness, and astonishment 
of heart, — and thou shalt grope at noonday as the blind gropeth in 
darkness, and thou shalt not prosper in thy ways, and thou shalt be 
only oppressed and spoiled evermore, and no man shall save thee. 
Thy sons and thy daughters shall be given to another people. 
There shall be no might in thine hand. The fruit of thy land and all 
thy labor shall a nation which thou knowest not eat up, and thou 
shalt be only oppressed and crushed alway — so that thou shalt be 
mad for the sight of thine eyes which thou shalt see. The Lord 
shall bring thee unto a nation which neither thou nor thy fathers 
have known, — and thou shalt become an astonishment, a proverb, 
and a by-word among all the nations whither the Lord shall lead 
thee. Because thou servedst not the Lord thy God with joyfulness 
and with gladness of heart for the abundance of all things, therefore 
shalt thou serve thine enemies which the Lord shall send against 
thee, in hunger and in thirst — and in nakedness, and in want of all 
things — and he shall put a yoke of iron upon thy neck, until he 
have destroyed thee. And the Lord will make thy plagues wonder- 
ful, and the plague of thy seed, even great plagues and of long con- 
tinuance. Deut. xxviii. 47, 48, 59. All these curses shall come 
8 



1H 



Introductory Essays. 



upon thee, and shall pursue thee, and overtake thee, and t they 
shall be upon thee for a sign and for a wonder, and upon thy seed 
forever, — and it shall come to pass, that as the Lord rejoiced over 
you to do you good, and to multiply you — so the Lord will rejoice 
over you to destroy and to bring you to naught, and ye shall be 
plucked from off the land whither thou goest to possess it, and the 
Lord will scatter thee among all people, from the one end of the 
earth even unto the other — and among these nations shalt thou find 
no ease, neither shall the sole of thy foot have rest ; but the Lord 
shall give thee there a trembling heart, and failing of eyes, and 
sorrow of mind — and thy life shall hang in doubt before thee, and 
thou shalt fear day and night, and shalt have none assurance of thy 
life. In the morning thou shalt say, would God it were even ! and 
at even thou shalt say, would God it were morning ! for the fear of 
thine heart wherewith thou shalt fear, and for the sight of thine eyes 
which thou shalt see." Deut. xxviii. 63-67. 

The writings of all the succeeding prophets abound with similar 
predictions. " I will cause them to be removed into all nations of 
the earth. I will cast them out into a land that they know not, 
where I will show them no favor. I will feed them with wormwood, 
and give them water of gall to drink. Jer. ix. 16. I will scatter 
them also among the heathen— whom neither they nor their fathers 
have known. I will deliver them to be removed into all the king- 
doms of the earth for their hurt, to be a reproach, a proverb, a 
taunt, and a curse in all places whither I shall drive them ; and I 
will send the sword, the famine, and the pestilence among them, till 
they be consumed from off the land that I gave unto them and to 
their fathers. Jer. xxiv. 9, 10 ; xv. 7. I will bereave them of 
children. I will deliver them to be removed into all the kingdoms 
of the earth, to be a curse, and an astonishment, and a hissing, and 
a reproach, even among all the nations whither I have driven them. 
Jer. xxix. 18. I will execute judgment in thee— and the whole 
remnant of thee will I scatter into all the winds. Ezek. v. 10. I 
will scatter them among the nations, among the heathen, and dis- 
perse them in the countries. Ezek. xii. 15. They shall cast their 
silver in the streets, and their gold shall be removed — their silver 
and their gold shall not be able to deliver them in the day of the 
wrath of the Lord ; they shall not satisfy their souls, neither fill 
their bowels, because it is the stumbling-block of their iniquity. 
Ezek. vii. 19. I will sift the house of Israel among the nations, 
like as corn is sifted in a sieve, yet shall not the least grain fall upon 



The Jews. 



115 



the earth. Death shall be chosen rather than life by all the residue 
of them that remain of this evil family, which remain in all the 
places whither I have driven them, saith the Lord of hosts. They 
shall be wanderers among the nations. Amos ix. 9 ; Jer. viii. 3 ; 
Hos. ix. 17. Make the heart of this people fat, and make their ears 
heavy, and shut their eyes, lest they see with their eyes, and hear 
with their ears, and convert and be healed. Then said I, Lord, how 
long ? and he answered, Until the cities be wasted, without inhabit- 
ants, and the houses without man, and the land be utterly desolate, 
— and the Lord have removed men far away — and there be a great 
forsaking in the midst of the land. Is. vi. 10, 11, 12. Though they 
go into captivity before their enemies, thence will I command the 
sword, and it shall slay them, — and I will set mine eyes upon them 
for evil, and not for good. But he that scattereth Israel will gather 
him and keep him. Jer. xxxi. 10. And, fear not thou, my servant 
Jacob, and be not dismayed, 0 Israel: for behold I will save thee 
from afar off, and thy seed from the land of their captivity. I will 
make a full end of all the nations whither I have driven thee ; but 
I will not make a full end of thee, but correct thee in measure ; yet 
will I not utterly cut thee off, or leave thee wholly unpunished. Jer. 
xlvi. 27, 28. The children of Israel shall abide many days without 
a king, and without a prince, and without a sacrifice, and without 
an image, and without an ephod, and without teraphim. Afterward 
shall the children of Israel return, and seek the Lord their God, and 
David their king, and shall fear the Lord and his goodness, in the 
latter days." Hos. iii. 4, 5. 

All these predictions repecting the Jews are delivered with the 
clearness of history and the confidence of truth. They represent 
the manner, the extent, the nature, and the continuance of their dis- 
persion — their persecutions — their blindness — their sufferings — their 
feebleness — their fearfulness — their pusillanimity — their ceaseless 
wanderings — their hardened impenitence — their insatiable avarice — 
and the grievous oppression — the continued spoliation — the marked 
distinction — the universal mockery — the unextinguishable existence, 
and unlimited diffusion of their race. They ivere to be plucked from 
off their own land — smitten before their enemies — consumed from 
off their oivn land, and left few in number. The Romans destroyed 
their cities and ravaged their country, and the inhabitants who 
escaped from the famine, the pestilence, the sword, and the captivity 
were forcibly expelled from Judea, and fled as houseless wanderers 
into all the surrounding regions. But they clung, for a time, around 



116 



Introductory Essays. 



the land which their fathers had possessed for so many ages, and on 
which they looked as an inheritance allotted by Heaven to their race ; 
and they would not relinquish their claim to the possession of it by 
any single overthrow, however great. Unparalleled as were the 
miseries which they had suffered in the slaughter of their kindred, 
the loss of their property and their homes, the annihilation of their 
power, the destruction of their capital city, and in the devastation 
of their country by Titus — yet the fugitive and exiled Jews soon 
resorted again to their native soil; and sixty years had scarcely 
elapsed, when, deceived by an impostor, allured by the hope of a 
triumphant Messiah, and excited to revolt by intolerable oppression, 
they strove, by a vigorous and united, but frantic effort, to re- 
conquer Judea — to cast off the power of the Romans, which had 
every where crushed them, and to rescue themselves and their coun- 
try from ruin. A war, which their enthusiasm and desperation alike 
protracted for two years, and in which, exclusive of a vast number 
that perished by famine, and sickness, and fire, five hundred and 
eighty thousand Jews are said to have been slain, — terminated in 
their entire discomfiture and final banishment. They were so beset 
on every side, and cut down in detached portions by the Roman 
soldiers, that, in the words of a heathen historian, very few of them 
escaped. Fifty of their strongholds were razed to the ground, and 
their cities sacked and consumed by fire ; Judea was laid waste and 
left as a desert. Though a similar fate never befell any other people 
without proving the extirpation of their race or the last of their 
miseries, that awful prediction, in its reference to the Jews, met its 
full completion — which yet they survived to await, in every country, 
when exiles from their own, an accumulation of almost unceasing 
calamities, protracted throughout many succeeding ages. The cities 
shall be wasted without inhabitant. Every city shall be forsaken, 
and not a man dwell therein. They were rooted out of their 
land in anger, and in wrath, and in great indignation. Isaiah 
vi. 11; Jer. iv. 29; Deut. xxix. 28. A public edict of the 
emperor Adrian rendered it a capital crime for a Jew to set a 
foot in Jerusalem ; and prohibited them from viewing it, even at a 
distance. Heathens, Christians, and Mahometans have alternately 
possessed Judea : it has been the prey of the Saracens : — the de- 
scendants of Ishmael have often overrun it : the children of Israel 
have alone been denied the possession of it, though thither they ever 
wish to return — and though it forms the only spot on earth where 
the ordinances of their religion can be observed. And, amid all the 



The Jews, 



117 



revolutions of states, and the extinction of many nations, in so long 
a period, the Jews alone have not only ever been aliens in the land 
of their fathers, but whenever any of them have been permitted, at 
any period since the time of their dispersion, to sojourn there, they 
have experienced even more contumelious treatment than elsewhere. 
Benjamin of Tudela, who traveled in the twelfth century through 
great part of Europe and of Asia, found the Jews every where op- 
pressed, particularly in the Holy Land. And to this day, while 
the Jews who reside in Palestine, or who resort thither in old age 
that their bones may not be laid in a foreign land, are alike ill-treated 
and abused by Greeks, Armenians, and Europeans, the haughty de- 
portment of the despotic Turkish soldier, and the abject state of the 
poor and helpless Jews, are painted to the life by the prophet. The 
stranger that is within thee shall get up above thee very high, and 
thou shalt come down very low. Deut. xxviii. 43. 

But the extent is still more remarkable than the manner of their <* 
dispersion. Many prophecies describe it, and foretold, thousands 
of years ago, what we now behold. They have been scattered among 
the nations, — among the heathen, — among the people, even from one 
end of the earth unto the other. They have been removed into all 
the kingdoms of the earth ; the whole remnant of them have been scat- 
tered into all the winds ; they have been dispersed throughout all coun- 
tries, and sifted among the nations like as corn is sifted in a sieve, 
and yet not the least grain has fallen upon the earth — though dis- 
persed throughout all nations, they have remained distinct from them 
all. And there is not a country on the face of the earth where the 
Jews are unknown. They are found alike in Europe, Asia, America, 
and Africa. They are citizens of the world, without a country. 
Neither mountains, nor rivers, nor deserts, nor oceans, — which are 
* the boundaries of other nations, — have terminated their wanderings. 
They abound in Poland, in Holland, in Russia, and in Turkey. In 
Germany, Spain, Italy, France, and Britain they are more thinly 
scattered. In Persia, China, and India — on the east and on the 
west of the Ganges, — they are few in number among the heathen. 
They have trod the snows of Siberia, and the sands of the burning 
desert ; — and the European traveler hears of their existence in re- 
gions which he cannot reach, — even in the very interior of Africa, 
south of Timbuctoo. From Moscow to Lisbon — from Japan to Bri- 
tain — from Borneo to Archangel — from Hindostan to Honduras, no 
inhabitant of any nation upon the earth would be known in all the 
intervening regions but a Jew alone. 



118 



Introductory Essays. 



But the history of the Jews throughout the whole world, and in 
every age since their dispersion, verifies the most minute predictions 
concerning them, — and to a recital of facts too well authenticated to 
admit of dispute, or too notorious for contradiction, may be added a 
description of them all in the very terms of the prophecy. In the 
words of Basnage, the elaborate historian of the Jews — " Kings have 
often employed the severity of their edicts and the hands of the 
executioner to destroy them — the seditious multitude has performed 
massacres and executions infinitely more tragical than the princes. 
Both kings and people, heathens, christians, and Mahometans, who 
are opposite in so many things, have united in the design of ruining 
this nation, and have not been able to effect it. The Bush of Moses, 
surrounded with flames, has always burnt without consuming. The 
Jews have been driven from all places of the world, which has only 
served to disperse them in all parts of the universe. They have, 
from age to age, run through misery and persecution, and torrents of 
their own blood." Their banishment from Judea was only the prelude 
to their expulsion from city to city, and from kingdom to kingdom. 
Their dispersion over the globe is an irrefragable evidence of this, 
and many records remain that amply corroborate the fact. Not only 
did the first and second centuries of the Christian era see them twice 
rooted out of their own land, but each succeeding century has teemed 
with new calamities to that once chosen but now long-rejected race. 
The history of their sufferings is a continued tale of horror. Revolt 
is natural to the oppressed; and their frequent seditions were pro- 
ductive of renewed privations and distresses. Emperors, kings, and 
califs all united in subjecting them to the same "iron yoke." Con- 
stantine, after having suppressed a revolt which they raised, and 
having commanded their ears to be cut off, dispersed them as fugi- 
tives and vagabonds into different countries, whither they carried, in 
terror to their kindred, the mark of their suffering and infamy. In 
the fifth century they were expelled from Alexandria, which had 
long been one of their safest places of resort. Justinian, from whose 
principles of legislation a wiser and more humane policy ought to 
have emanated, yielded to none of his predecessors in hostility and 
severity against them. He abolished their synagogues — prohibited 
them even from entering into caves for the exercise of their worship 
— rendered their testimony inadmissible, and deprived them of the 
natural right of bequeathing their property ; and when such op- 
pressive enactments led to insurrectionary movements among the 
Jews, their property was confiscated, many of them were beheaded, 



The Jews. 



119 



and so bloody an execution of them prevailed, that, as is expressly 
related, "all the Jews of that country trembled:" a trembling heart 
was given them. In the reign of the tyrant Phocas, a general sedi- 
tion broke out among the Jews in Syria. They and their enemies 
fought with equal desperation. They obtained the mastery in An- 
tioch ; but a momentary victory only led to a deeper humiliation, and 
to the infliction of more aggravated cruelties than before. They were 
soon subdued and taken captive ; many of them were maimed, others 
executed, and all the survivors were banished from the city. Gre- 
gory the Great afforded them a temporary respite from oppression, 
which only rendered their spoliation more complete, and their suffer- 
ing more acute, under the cruel persecutions of Heraclius. That 
emperor, unable to satiate his hatred against them by inflicting a 
variety of punishments on those who resided within his own domin- 
ions, and by finally expelling them from the empire, exerted so 
effectually against them his influence in other countries, that they 
suffered under a general and simultaneous persecution from Asia to 
the farthest extremities of Europe. In Spain, conversion, imprison- 
ment, or banishment were their only alternatives. In France, a 
similar fate awaited them. They fled from country to country, seek- 
ing in vain any rest for the sole of their foot. Even the wide ex- 
tended plains of Asia afforded them no resting-place, but have often 
been spotted with their blood, as well as the hills and valleys of 
Europe. Mahomet, whose imposture has been the law and the faith 
of such countless millions, has, from the precepts of the Koran, in- 
fused into the minds of his followers a spirit of rancor and enmity 
towards the despised and misbelieving Jews. He set an early ex- 
ample of persecution against them, which the Mahometans have not 
yet ceased to imitate. In the third year of the Hegira, he besieged 
the castles which they possessed in the Hegiasa, compelled those who 
had fled to them for refuge and defence to an unconditional surren- 
der, banished them the country, and parted their property among 
his Mussulmans. He dissipated a second time their recombined 
strength, massacred many of them, and imposed upon the remnant 
a permanent tribute. The Church of Rome ever ranked and treated 
them as heretics. The canons of different councils pronounced ex- 
communication against those who should favor or uphold the Jews 
against christians — enjoined all christians neither to eat nor to hold 
any commerce with them — prohibited them from bearing public offices 
or having christian slaves — appointed them to be distinguished by 
a mark — decreed that their children should be taken from them, and 



120 



Introductory Essays. 



brought up in monasteries ; and, what is equally descriptive of the 
low estimation in which they were held, and of the miseries to 
which they were subjected, there was often a necessity, even for 
those who otherwise oppressed them, to ordain that it was not 
lawful to take the life of a Jew without any cause. Hallam's 
account of the Jews during the Middle Ages is short, but 
significant. " They were every where the objects of popular insult 
and oppression, frequently of a general massacre. A time of festivity 
to others was often the season of mockery and persecution to them. 
It was the custom at Toulouse to smite them on the face every 
Easter. At Beziers they were attacked with stones from Palm 
Sunday to Easter, an anniversary of insult and cruelty generally 
productive of bloodshed, and to which the populace were regularly 
instigated by a sermon from the bishop. It was the policy of the 
kings of France to employ them as a sponge to suck their subjects' 
money, which they might afterwards express with less odium than 
direct taxation would incur. It is almost incredible to what a length 
extortion of money from the Jews was carried. A series of alternate 
persecution and tolerance was borne by this extraordinary people 
with an invincible perseverance, and a talent of accumulating riches 
which kept pace with the exactions of their plunderers. Philip 
Augustus released all christians in his dominions from their debts 
to the Jews, reserving a fifth part to himself. He afterwards ex- 
pelled the whole nation from France." St. Louis twice banished, 
and twice recalled them ; and Charles VI. finally expelled them 
from France. From that country, according to Mezeray, they were 
seven times banished. They were expelled from Spain ; and, by the 
lowest computation, one hundred and seventy thousand families de- 
parted from that kingdom. "At Verdun, Treves, Mentz, Spires, 
Worms, many thousands of them were pillaged and massacred. A 
remnant was saved by a feigned and transient conversion ; but the 
greater part of them barricadoed their houses, and precipitated them- 
selves, their families, and their wealth into the rivers or the flames. 
These massacres and depredations on the Jews were renewed at each 
crusade." In England, also, they suffered great cruelty and op- 
pression at the same period. During the Crusades, the whole nation 
united in the persecution of them. In a single instance, at York, 
fifteen hundred Jews, including women and children, were refused 
all quarter — could not purchase their lives at any price — and frantic 
with despair, perished by a mutual slaughter. Each master was the 
murderer of his family, when death became their only deliverance. 



The Jews. 



121 



The scene of the castle of Massada, which was their last fortress 
in Palestine, and where nearly one thousand perished in a similar 
manner, was renewed in the castle of York. So despised and hated 
were they, that the barons, when contending with Henry III., to 
ingratiate themselves with the populace, ordered seven hundred Jews 
to be slaughtered at once, their houses to be plundered, and their 
synagogue to be burned. Richard, John, and Henry III. often ex- 
torted money from them ; and the last, by the most unscrupulous 
and unsparing measures, usually defrayed his extraordinary expenses 
with their spoils, and impoverished some of the richest among them. 
His extortions at last became so enormous, and his oppressions so 
grievous, that, in the words of the historian, he reduced the miserable 
wretches to desire leave to depart the kingdom ; but even self-banish- 
ment was denied them. Edward I. completed their misery, seized 
on all their property, and banished them the kingdom. Above fif- 
teen thousand Jews were rendered destitute of any residence, were 
despoiled to the utmost, and reduced to ruin. Nearly four centuries 
elapsed before the return to Britain of this abused race. 

Some remarkable circumstances attest, without a prolonged detail 
of their miseries, that they have been a people every where peculiarly 
oppressed. The first unequivocal attempt at legislation in France 
was an ordinance against the Jews. And towards them alone one 
of the noblest charters of liberty on earth — Magna Charta, the 
Briton's boast — legalized an act of injustice. For many ages after 
their dispersion, they found no resting-place in Europe, Africa, or 
Asia, but penetrated in search of one to the extremities of the world. 
In Mahometan countries they have ever been subject to perse- 
cution, contempt, and every abuse. They are in general confined 
to one particular quarter of every city ( as they formerly were to 
Old Jewry in London) ; they are restricted to a peculiar dress; and 
in many places shut up at stated hours. In Hamadan, as in all parts 
of Persia, "they are an abject race, and support themselves by 
driving a peddling trade ; they live in a state of great misery — pay 
a monthly tax to the government — and are not permitted to cultivate 
the ground, or to have landed possessions." They cannot appear in 
public, much less perform their religious ceremonies, without being 
treated with scorn and contempt. The revenues of the Prince of 
Bohara are derived from a tribute paid by five hundred families of 
Jews, who are assessed according to the means of each. In Zante 
they exist in miserable indigence, and are exposed to considerable 
oppression. At Tripoli, when any criminal is condemned to death, 



122 



Introductory Essays. 



the first Jew who happens to be at hand is compelled to become the 
executioner,— a degradation to the children of Israel to which no 
Moor is ever subjected. In Egypt they are despised and persecuted 
incessantly. In Arabia they are treated with more contempt than 
in Turkey. The remark is common to the most recent travelers 
both in Asia and Africa, that the Jews themselves are astonished, 
and the natives indignant, at any act of kindness, or even of justice, 
that is performed towards any of this " despised nation" and perse- 
cuted people. In Southey's Letters from Spain and Portugal, this 
remarkable testimony is borne respecting them : " Till within the last 
fifty years the burning of a Jew formed the highest delight of the 
Portuguese ; they thronged to behold this triumph of the faith, and 
the very women shouted with transport as they saw the agonized 
martyr writhe at the stake. Neither sex nor age could save this 
persecuted race; and Antonio Joseph de Silvia, the best of their 
dramatic writers, was burned alive because he was a Jew." Eew 
years have elapsed since there was a severe persecution against them 
in Prussia and in Germany, and in several of the smaller states of the 
latter country they are not permitted to sell any goods even in the 
common markets. The pope has lately re-enacted some severe edicts 
against them : and ukases have recently been issued in quick succes- 
sion, restraining the Jews from all traffic throughout the interior 
government of Russia. They are absolutely prohibited, on pain of 
immediate banishment, from " offering any article to sale," whether 
in public or private, either by themselves or by others. They are 
not allowed to reside, even for a limited period, in any of the cities 
of Russia, without an express permission from government, which is 
granted only in cases where their services are necessary, or directly 
beneficial to the state. A refusal to depart when they become ob- 
noxious to so rigid a law subjects them to be treated as vagrants; 
and none are suffered to protect or to shelter them. Though the 
observance of such edicts must, in numerous instances, leave them 
destitute of any means of support, yet their breach or neglect ex- 
poses them to oppression under the sanction of the law, and to every 
privation and insult without remedy or appeal. And though they 
may thus become the greatest objects of pity, all laws of humanity 
are reversed, by imperial decrees, towards them. Eor those who 
harbor Jews that are condemned to banishment for having done what 
all others may innocently do, are, as the last Russian ukase respect- 
ing them bears, " amenable to the laws as the abettors of vagrants," 
and, as in numberless instances besides, no man shall save them. 



The Jews. 



123 



These facts, though they form but a brief and most imperfect record, 
and therefore but a very faint image of all their sufferings, show that 
the Jews have been removed into all kingdoms for their hurt — that 
a sword has been drawn after them — that they have found no rest 
for the sole of their foot — that they have not been able to stand be- 
fore their enemies ; — there has been no might in their hands — their 
very avarice has proved their misery — they have been spoiled ever- 
more — they have been oppressed and crushed alway — they have 
been mad for the sight of their eyes that they did see, as the tragi- 
cal scenes at Massada, and York, and many others testify — they 
have often been left in hunger, and thirst, and nakedness, and in 
want of all things ; — a trembling heart, and sorrow of mind have been 
their portion ; — they have often had none assurance of their life ; — 
their plagues have been wonderful and great, and of long continuance, 
— and that they have been for a sign and for a wonder during many 
generations. 

But the predictions rest not even here. It was distinctly prophe- 
sied that the Jews would reject the gospel ; that, from the meanness 
of his mortal appearance, and the hardness of their hearts, they would 
not believe in a suffering Messiah, — that they would be smitten with 
blindness and astonishment of heart — that they would continue long, 
having their ears deaf, their eyes closed, and their hearts hardened 
— and that they would grope at noonday as the blind gropeth in dark- 
ness. Deut. xxviii. 29. And the great body of the Jewish nation 
has continued long to reject Christianity. They retain the pro- 
phecies, but discover not their light, having obscured them by their 
traditions. Many of their received opinions are so absurd and im- 
pious, their rites are so unmeaning and frivolous, their ceremonies 
are so minute, frivolous, and contemptible, — that the account of them 
would surpass credulity, were it not a transcript of their customs and 
of their manners, and drawn from their own authorities. No words 
can more strikingly or justly represent the contrast between their 
irrational tenets — their degraded religion — their superstitious ob- 
servances, and the dictates of enlightened reason, and of the gospel 
which they villify, than the emphatic description, " They grope at 
noonday, as the blind gropeth in darkness." And, if any other in- 
stances be wanting of the prediction of events infinitely exceeding 
human foresight, the dispositions of all nations respecting them are 
revealed as explicitly as their own. That the Jews have been a pro- 
verb, an astonishment, a by-word, a taunt, and a hissing among all 
nations, — though one of the most wonderful of facts, unparalleled in 



124 



Introductory Essays. 



the whole history of mankind, and as inconceivable in its prediction 
as miraculous in its accomplishment, — is a truth that stands not in 
need of any illustration or proof — and of which witnesses could be 
found in every country under heaven. Many prophecies concerning 
the Jews, of more propitious import, that yet remain to be accom- 
plished, are reserved for testimonies to future generations, if not to 
the present. But it is worthy of remark, as prophesied concerning 
them, that they have not been utterly destroyed, though a full end 
has been made of their enemies, — that the Egyptians, the Assyrians, 
the Babylonians, the Romans— though some of the mightiest mon- 
archies that ever existed, — have not a single representative on earth ; 
while the Jews, oppressed and vanquished, banished and enslaved, 
and spoiled evermore, have survived them all — and to this hour over- 
spread the world. Of all the nations around Judea, the Persians 
alone, who restored them from the Babylonish captivity, yet remain 
a kingdom. 

The Scriptures also declare that the covenant with Abraham, — 
that God would give the land of Canaan to his seed for an everlasting 
possession, — would never be broken ; but that the children of Israel 
shall be taken from among the heathen, — gathered on every side, and 
brought into their own land, to dwell forever where their fathers 
dwelt. Three thousand seven hundred years have elapsed since the 
promise was given to Abraham. And is it less than a miracle, that, 
if this promise had been made to the descendants of any but of Abra- 
ham alone, it could not now possibly have been realized, as there 
exists not on earth the known and acknowledged posterity of any 
other individual, or almost of any nation, contemporary with him ? 

That the people of a single state (which was of very limited extent 
and power in comparison of some of the monarchies which surrounded 
it) should first have been rooted up out of their own land in anger, 
wrath, and great indignation, the like of which was never experienced 
by the mightiest among the ancient empires, which all fell imper- 
ceptibly away at a lighter stroke, — and that afterward, though scat- 
tered among all nations, and finding no ease among them all, they 
should have withstood eighteen centuries of almost unremitted per- 
secution, and that after so many generations have elapsed, they should 
still retain their distinctive form, or, as it may be called, their indi- 
viduality of character, is assuredly the most marvelous event that is 
recorded in the history of nations ; and if it be not acknowledged as 
a " sign," it is in reality as well as in appearance " a wonder," the 
most inexplicable within the province of the philosophy of history. 



The Jews. 



125 



But that, after the endurance of such manifold woes, such perpetual 
spoliation, and so many ages of unmitigated suffering, during which 
their life was to hang in doubt within them, they should still be, as 
actually they are, the possessors of great wealth ; and that this fact 
should so strictly accord with the prophecy, which describes them, on 
their final restoration to Judea, as taking their silver and their gold 
with them (Isa. lx. 9); and also that, though captives or fugitives "few 
in number," and the miserable remnant of an extinguished kingdom 
at the time they were "scattered abroad," — they should be to this 
hour a numerous people, — and that this should have been expressly 
implied in the prophetic declaration descriptive of their condition on 
their restoration to Judea, after all their wanderings, — that the land 
shall be too narrow by reason of the inhabitants, — and that place 
shall not be found for them (Isa. lxix. 19 ; Zech. x. 10) are facts 
which as clearly show, to those who consider them at all, the opera- 
tion of an overruling Providence, as the revelation of such an inscrut- 
able destiny is the manifest dictate of inspiration. 

Such are the 'prophecies, and such are the facts respecting the 
Jews ; — and from premises like these the feeblest logician may draw 
a moral demonstration. If they had been utterly destroyed — if they 
had mingled among the nations, — if, in the space of nearly eighteen 
centuries after their dispersion, they had become extinct as a people, 
even if they had been secluded in a single region, and had remained 
united — if their history had been analogous to that of any nation 
upon the earth, an attempt might, with some plausibility or reason, 
have been made, to show cause why the prediction of their fate, how- 
ever true to the fact, ought not in such a case to be sustained as 
evidence of the truth of inspiration. Or if the past history and pre- 
sent state of the Jews were not of a nature so singular and peculiar, 
as to bear out to the very letter the truth of the prophecies con- 
cerning them, with what triumph would the infidel have produced 
those very prophecies, as fatal to the idea of the inspiration of the 
Scriptures ? And when the Jews have been scattered throughout 
the whole earth — when they have remained every where a distinct 
race — when they have been despoiled evermore, and yet never de- 
stroyed — when the most wonderful and amazing facts, such as never 
occurred among any people, form the ordinary narrative of their his- 
tory, and fulfill literally the prophecies concerning them, — may not the 
believer challenge his adversary to the production of such credentials 
of the faith that is in him ? They present an unbroken chain of 
evidence, each link a prophecy and a fact, extending throughout a 



126 



Introductory Essays. 



multitude of generations, and not yet terminated. Though the events, 
various and singular as they are, have been brought about by the 
instrumentality of human means and the agency of secondary causes, 
yet they are equally prophetic and miraculous ; for the means were 
as impossible to be foreseen as the end and the causes were as in- 
scrutable as the event ; and they have been, and still in numberless 
instances are, accomplished by the instrumentality of the enemies of 
Christianity. Whoever seeks a miracle, may here behold a sign and 
a wonder, than which there cannot be a greater. And the christian 
may bid defiance to all the assaults of his enemies from this strong- 
hold of Christianity, impenetrable and impregnable on every side. 

These prophecies concerning the Jews are as clear as a narrative of 
the events. They are ancient as the oldest records in existence ; and 
it has never been denied that they were all delivered before the ac- 
complishment of one of them. They were so unimaginable by human 
wisdom, that the whole compass of nature has never exhibited a par- 
allel to the events. And the facts are visible, and present, and 
applicable even to a hair's breadth. Could Moses, as an uninspired 
mortal, have described the history, the fate, the dispersion, the treat- 
ment, the dispositions of the Israelites to the present day, or for 
three thousand two hundred years, seeing that he was astonished and 
amazed, on his descent from Sinai, at the change in their sentiments 
and in their conduct in the space of forty days ? Could various per- 
sons have testified, in different ages, of the self-same and of similar 
facts, as wonderful as they have proved to be true ? Could they 
have divulged so many secrets of futurity, when, of necessity, they 
were utterly ignorant of them all? The probabilities were infinite 
against them. For the mind of man often fluctuates in uncertainty 
over the nearest events, and the most probable results ; but, in regard 
to remote ages, when thousands of years shall have elapsed, — and 
to facts respecting them, contrary to all previous knowledge, expe- 
rience, analogy, or conception, — it feels that they are dark as death 
to mortal ken. And, viewing only the dispersion of the Jews, and 
some of its attendant circumstances — how their city was laid desolate 
— their temple, which formed the constant place of their resort before, 
levelled with the ground, and ploughed over like a field — their coun- 
try ravaged, and themselves murdered in mass — falling before the 
sword, the famine, and the pestilence, — how a remnant was left, but 
despoiled, persecuted, enslaved, and led into captivity — driven from 
their own land, not to a mountainous retreat, where they might subsist 
with safety, but dispersed among all nations, and left to the mercy 



The Jews. 



127 



of a world that every where hated and oppressed them — shattered in 
pieces like the wreck of a vessel in a mighty storm — scattered over 
the earth, like fragments on the waters — and, instead of disappear- 
ing, or mingling with the nations, remaining a perfectly distinct 
people, in every kingdom the same, retaining similar habits, and 
customs, and creed, and manners in every part of the globe, though 
without ephod, teraphim, or sacrifice — meeting every where the same 
insult, and mockery, and oppression — finding no resting-place with- 
out an enemy soon to dispossess them — multiplying amid all their 
miseries — surviving their enemies — beholding, unchanged, the ex- 
tinction of many nations, and the convulsions of all — robbed of their 
silver and of their gold, though cleaving to the love of them still, as 
the stumbling-block of their iniquity — often bereaved of their very 
children — disjoined and disorganized, but uniform and unaltered — ■ 
ever bruised, but never broken — weak, fearful, sorrowful, and afflicted 
— often driven to madness at the spectacle of their own misery — 
taken up in the lips of talkers — the taunt and hissing and infamy of 
all people, and continuing ever, what they are to this day, the sole 
proverb common to the whole world ; — how did every fact, from its 
very nature, defy all conjecture, and how could mortal man, over- 
looking a hundred successive generations, have foretold any one of 
these wonders that are now conspicuous in these latter times ? Who 
but the Father of spirits, possessed of perfect prescience, even of 
the knowledge of the will and of the actions of free, intelligent, and 
moral agents, could have revealed their unbounded and yet unceasing 
wanderings — unveiled all their destiny — and unmasked the minds 
of the Jews, and of their enemies, in every age and in every clime? 
The creation of a world might as well be the work of chance as the 
revelation of these things. It is a visible display of the power and of 
the prescience of God, — an accumulation of many miracles. And, al- 
though it forms but a part of a small portion of the Christian evi- 
dence, it lays not only a stone of stumbling — such as infidels would 
try to cast in a christian's path, — but it fixes an insurmountable 
barrier at the very threshold of infidelity, immovable by all human 
device, and impervious to every attack. 

PROPHECY IN CONNECTION WITH THE PRESENT AND THE FUTURE. 

I propose to close this brief sketch of the history of one of the 
most important and interesting nations in the world, by a rapid 
sketch as to the aspect of prophecy respecting their present and 



128 



Introductory Essays. 



future state ; which I shall give in four propositions, derived from 
an admirable lecture on the topic by the late Rev. Dr. Collyer. 

First, — That they are dispersed in consequence of their sins ; 
their rejection of the Messiah filling up the measure of their ini- 
quities. 

It is evident that I must make a selection of prophecies on every 
part of this discussion ; because the whole body of scriptural predic- 
tions relative to the Jews, could not pass under review, even if it 
were but recited — far less could the necessary distinctions be made 
as to their relation more direct or indirect to this subject — their pe- 
culiar character as to that which is literal, that which is figurative, 
and that which would seem to partake of both these qualities — and 
the application of those just, and sound, and discriminating rules of 
interpretation, by which alone we can hope to arrive at accurate 
conclusions on a point of such deep interest. I shall now, there- 
fore, call your attention to one of the most copious and extraordi- 
nary predictions to be found in the Scriptures relative to the Jews — 
and undeniably applicable to their former sufferings, and in some 
degree to their actual condition: — "The Lord shall bring a nation 
against thee from far, from the end of the earth, as swift as the 
eagle fiieth ; a nation whose tongues thou shalt not understand ; a 
nation of fierce countenance, which shall not regard the person of 
the old, nor show favor to the young : and he shall eat the fruit of 
thy cattle, and the fruit of thy land, until thou be destroyed ; which 
also shall not leave thee either corn, wine, or oil, or the increase of 
thy kine, or flocks of thy sheep, until he have destroyed thee. And 
he shall besiege thee in all thy gates, until thy high and fenced 
walls come down, wherein thou trustedst, throughout all thy land: 
and he shall besiege thee in all thy gates throughout all thy land, 
which the Lord thy God hath given thee. And thou shalt eat the 
fruit of thine own body, the flesh of thy sons and of thy daughters, 
Which the Lord thy God hath given thee, in the siege and in the 
straitness wherewith thine enemies shall distress thee." Deut. xxviii. 
49-53. And again : " And the Lord shall scatter thee among all 
people, from the one end of the earth even unto the other ; and 
there thou shalt serve other gods, which neither thou nor thy fathers 
have known, even wood and stone. And among these nations shalt 
thou find no ease, neither shall the sole of thy foot have rest : but 
the Lord shall give thee there a trembling heart, and failing of eyes, 
and sorrow of mind : and thy life shall hang in doubt before thee ; 
and thou shalt fear day and night, and shalt have none assurance 



The Jews. 



129 



of thy life : in the morning thou shalt say, Would God it were 
even ! and at even thou shalt say, Would God it were morning ! for 
the fear of thine heart wherewith thou shalt fear, and for the sight 
of thine eyes which thou shalt see. And the Lord shall bring thee 
into Egypt again with ships, by the way whereof I spake unto thee, 
Thou shalt see it no more again : and there ye shall be sold unto 
your enemies for bondmen and bondwomen, and no man shall buy 
you." Deut. xxviii. 64-68. 

I have only selected a part of this sublime and terrible prophecy, 
referring to the calamities which they should undergo in the desola- 
tion of their country, and their dispersion among the nations. 
Other parts of it relate to personal visitations, and to afflictions 
which should come upon their land while they yet inhabited it. 
That this is the language of prophecy, and not the foresight of 
human wisdom, and of ordinary calculation, is evident from the 
striking fact, that the great blow was to be struck, not by surround- 
ing nations, by whom they had been assailed on their journey, and 
with whom they might reasonably expect to be engaged afterwards, 
but " a nation brought against them from far, from the end of the 
earth, whose tongue they should not understand." I have preferred 
this prophecy for several reasons, as it came from the Jewish legis- 
lator himself, and at so early a period, even before their settlement 
in Canaan; it must, therefore, relate to the general punishment of 
their trangressions, rather than to any specific chastisement of their 
national crimes during their national existence ; and being expressly 
applied to a general dispersion, " the Lord shall scatter thee among 
all people, from the one end of the earth even to the other," it 
would seem to point out their final dispersion, and to indicate the 
very condition in which they yet remain. It is true that much of 
the description will but too forcibly apply to the common horrors 
of war — the waste of life, and devastation of the fruits of the earth, 
and consequent fearful extremities of famine — leading sometimes 
even to the destruction of the instincts of nature — and rendering 
the mother cruel to her infant. Such shocking results appeared in 
former parts of the Jewish history, and have found their horrible 
parallel among other people in similar circumstances. This is the 
record of human nature — of its crimes and sufferings — written, not 
by the historian, but by the warrior and hero, so called; not with 
pen and ink, but with the point of his own sword, dipped in his own 
blood. Some of these threatenings were strikingly fulfilled in the 
subjugation of the Jews by the Assyrians and other powers, and by 
9 



130 



Introductory Essays. 



their temporary captivities : but it remained that the whole outline 
of this prophecy should be filled up by the Romans, and its testi- 
mony sealed by the last and utter dispersion. It is also remarkable, 
how decidedly the prominent features of this description characterize 
the Roman people — a far distant nation — -remote in their local posi- 
tion — whose instruments of desolation, Adrian and Vespasian, came 
to the destruction of Jerusalem from Great Britain — whose ensign 
was the eagle — whose tongue had no affinity with those with which 
the Jews were conversant, or with their own — whose countenances 
were fierce — and their characters cruel and regardless. The circum- 
stances of their general dispersion, as detailed by Moses, are perfect. 
It is so complete, that few Jews are permitted to remain in the land 
which was once theirs — Turks. Greeks, Christians, Moors, Arabians, 
occupy it — but its former possessors are dispersed over the East, in 
Europe, in Africa, in the West Indies, among all nations, and lite- 
rally from " the one end of the earth even to the other." They 
were in great multitudes transported to different stations ; and, as 
was foretold, into Egypt, and so little prized, that fourteen thousand 
of them were suffered to perish with want, while the slave-markets 
became so glutted, that purchasers of them could scarcely be found, 
even at an inconsiderable price. While idolatry remained, they 
were subject to the most cruel persecution to compel them to submit 
to it ; and subsequently, in different, and especially Catholic coun- 
tries, they have groaned under the bondage of compulsive worship, 
and been denied the practice of their own religious rites. So early 
as the seventh century, in Spain, ninety thousand of them were 
compelled to be baptized. They have " found no rest for the sole of 
their foot" — banished successively in the thirteenth, fourteenth, and 
fifteenth centuries from England, France, and Spain ; and yet more 
recently from Portugal and Bohemia. They have also every where 
suffered spoliation from the most reckless and unprincipled extortion. 
Their children have been forcibly taken from them, and educated by 
strangers : they have been even worse treated by those who call 
themselves christians, than by pagans and Mohammedans. And, 
although the spirit of the times has superinduced milder treatment, 
and a brighter day has risen upon them in their exile, they are still 
objects of contempt and derision among the nations — still without a 
country — and even England has refused to naturalize them. Such 
was the aspect which ancient prophecy bore, even so far back as the 
days of their great legislator, upon the present state of the Jews. 
Why, then, is all this ? it may be asked. Prophecy has answered 



The Jews. 



131 



the inquiry, and Jesus has confirmed the answer. Moses assigns 
generally, as a cause of their dispersion and desolation, their na- 
tional sins and their personal forgetfulness of God. But he also 
points out a prophet to be raised up, the disobedience to whom, Je- 
hovah said he would punish. David represented the combination of 
Jews and Gentiles against the Messiah as the cause of their ruin. 
Isaiah pointed out the indignities he should suffer ; and Daniel, in 
numbering the weeks until he should be cut off, connects with his 
death the ceasing of the sacrifice, the devastation to be effected by 
the Romans, and the overthrow of his people " for the overspread- 
ing of abominations." The foundation laid in Zion, became a stone 
of stumbling and a rock of offence to the Jews; and the general as- 
pect of prophecy, pointed out by the Apostles, relative to their 
present state, establishes the fact of their dispersion, as especially 
connected with their rejection of the Messiah. From the aspect of 
prophecy upon their present state, we advance another proposition: 

Secondly, — That they are reserved for a future restoration. 

That beautiful expression of Ezekiel, " I will be to them as a little 
sanctuary, in the countries where they shall come," speaks volumes 
upon this subject. "A little sanctuary," large enough to contain 
the remnant of Israel, — small enough to suit every man's personal 
circumstances ; this contraction and expansion — ■ amplitude and 
aptitude — befits the Promiser, in his attributes of perfection. The 
whole passage demands your attention : " Therefore say, Thus saith 
the Lord God : Although I have cast them far off among the heathen, 
and although I have scattered them among the countries, yet will I 
be to them as a little sanctuary in the countries where they shall 
come. Therefore say, Thus saith the Lord God; I will even gather 
you from the people, and assemble you out of the countries where 
ye have been scattered, and I will give you the land of Israel. And 
they shall come thither, and they shall take away all the detestable 
things thereof, and all the abominations thereof, from thence. And 
I will give them one heart, and I "will put a new spirit within you : 
and I will take the stony heart out of their flesh, and will give them 
an heart of flesh ; that they may walk in my statutes, and keep 
mine ordinances, and do them : and they shall be my people, and I 
will be their God." Ezek. xi. 16-20. Whatever accomplishment 
this prediction may already have had, its fulfillment will not be 
entire until the veil is taken from the eyes, and the stone from 
the heart of the Jews. And it is yet more evident to what 
these pledges tend, and when they shall be consummated, bj 



i 



132 



Introductory Essays. 



the testimony of Jeremiah : " Behold, the days come, saith the 
Lord, that I will make a new covenant with the house of Israel, and 
with the house of Judah ; not according to the covenant which I made 
with their fathers, in the day that I took them by the hand, to bring 
them out of the land of Egypt ; (which my covenant they brake, 
although I was an husband unto them, saith the Lord :) but this 
shall be the covenant that I will make with the house of Israel : 
After those days, saith the Lord, I will put my law in their inward 
parts, and write it in their hearts : and will be their God, and they 
shall be my people. And they shall teach no more every man his 
neighbor, and every man his brother, saying, Know the Lord : for 
they shall all know me, from the least of them unto the greatest of 
them, saith the Lord : for I will forgive their iniquity, and I will 
remember their sin no more. Thus saith the Lord, which giveth the 
sun for a light by day, and the ordinances of the moon and of the 
stars for a light by night, which divideth the sea when the waves 
thereof roar ; The Lord of Hosts is his name. If those ordinances 
depart from before me, saith the Lord, then the seed of Israel also 
shall cease from being a nation before me forever. Thus saith the 
Lord : If heaven above can be measured, and the foundations of 
the earth searched out beneath, I will also cast off all the seed of 
Israel, for all that they have done, saith the Lord." Jer. xxxi. 31- 
ST. That all this can imply no more than a temporary preservation 
for the purpose of redemption from a local captivity, such as was 
that of Babylon, would seem to be an outrage upon common sense, 
and violence offered to the plainest terms. It must look beyond 
this, — to their preservation for some great and glorious purpose ; 
and we are therefore prepared for the triumphant confirmation of 
this sentiment advanced by the Apostle : "I say then, hath God 
cast away his people ? God forbid. For I also am an Israelite, of 
the seed of Abraham, of the tribe of Benjamin. God hath not cast 
away his people which he foreknew. Wot ye not what the Scripture 
saith of Elias? how he maketh intercession to God against Israel, 
saying, Lord, they have killed thy prophets, and digged down thine 
altars ; and I am left alone, and they seek my life ? But what saith 
the answer of God unto him ? I have reserved to myself seven 
thousand men, who have not bowed the knee to the image of Baal. 
Even so then at this present time also there is a remnant according 
to the election of grace." "I say then, have they stumbled that 
they should fall ? God forbid : but rather through their fall salvation 
is come unto the Gentiles, to provoke them to jealousy. Now if the 



The Jews. 



133 



fall of them be the riches of the world, and the diminishing of them 
the riches of the Gentiles, how much more their fulness?" Rom. 
xi. 1-5, 11, 12. And the fact meets us daily, as the pledge of the 
faith of ancient prophecy. The Jews maintain every where their 
distinction. For this no adequate natural cause can be assigned in 
their circumstances of dispersion. The tenacity of an unbelief 
which separates them from the observances of all other people, — 
the cherished opinion that they shall yet return to their own land 
operating as a motive for withdrawing from others, — the peculiarities 
of their religious rites and institutions, — all these things may tend 
to this distinction, but all taken together cannot account alike for 
its maintenance and for their preservation, the principle of which 
alone is to be sought and found in prophecy, and in the divine power 
guarding the divine purpose, as well in the descendants of Israel as 
in the only case approaching to a parallel — those of Ishmael. In 
all other cases, all attempts to preserve a distinction between the 
different tribes and families of which a great nation is composed, 
have been so feeble, that they may be said to have altogether failed. 
And as to entire empires, whose basis seemed to be laid as the 
foundations of the everlasting hills, and whose stability, like the 
rock and the mountain, promised to rival the eternal features of 
nature, if they remain at all, their substance has melted away 
until they have become but the shadow of themselves; and for 
the most part, those which were the most conspicuous, and were 
deemed the most glorious, have vanished as a dream, and left no 
trace behind them ; while the poor and despised Jews, although the 
plough-share has passed over the site of their loved metropolis, 
remain preserved through succeeding ages, and distinguished in the 
midst of all their degradation. The aspect of prophecy upon their 
present state is borne out by the most indisputable facts, that they 
are reserved for a future restoration. This introduces another 
proposition : — 

Thirdly, — That they shall receive the Messiah in the spirituality 
of his kingdom. 

This is the first aspect of prophecy respecting the future state of 
the Jews: "For, lo, I will command, and I will sift the house of 
Israel among all nations, like as corn is sifted in a sieve, yet shall 
not the least grain fall upon the earth." So careful a preservation 
cannot be for an end and purpose less glorious than their conversion 
to him "of whom Moses in the law and the prophets did write, 
Jesus of Nazareth." That this is their high and certain destination 



134 Introductory Essays. 

would seem to admit of no dispute, on the part of those who in 
common pay homage to the authority of the word of God. For 
there will be found no predictions relative to the glory of the latter 
day, in which the Jews are not included, nay, in which they do not 
bear a distinguished part. The " light to lighten the Gentiles," 
will be also "the glory of his people Israel." The argument of the 
Apostle, as to their present, in reference to their future state, is 
most conclusive, and absolutely irresistible. "For I would not, 
brethren, that ye should be ignorant of this mystery, lest you should 
be wise in your own conceits ; that blindness in part is happened to 
Israel until the fulness of the Gentiles be come in. And so all 
Israel shall be saved : as it is written, There shall come out of Sion 
the Deliverer, and shall turn away ungodliness from Jacob : for this 
is my covenant unto them, when I shall take away their sins. As 
concerning the gospel, they are enemies for your sakes: but as 
touching the election, they are beloved for the fathers' sakes. For the 
gifts and calling of God are without repentance. For as ye in times 
past have not believed God, yet have now obtained mercy through 
their unbelief ; even so have these also now not believed, that through 
your mercy they also may obtain mercy. For God hath concluded 
them all in unbelief, that he might have mercy upon all. 0 the 
depth of the riches both of the wisdom and knowledge of God ! 
How unsearchable are his judgments, and his ways past finding out ! 
For who hath known the mind of the Lord '? or who hath been his 
counsellor ? or who hath first given to him, and it shall be recom- 
pensed unto him again ? For of him, and through him, and to him, 
are all things : to whom be glory forever. Amen." Rom. xi. 25-36. 

I have quoted this convincing passage so much at length, because 
it fully explains the revealed purpose of God as to his ancient and 
scattered people ; because it is an epitome of ample predictions ; be- 
cause it is connected with lessons of holy caution to us ; because it 
suggests our duty towards this wonderful people ; and because in 
unfolding the riches of divine grace, it recognizes and adores the 
mystery of the divine purposes, and teaches us to reverence " the 
secret things which belong to the Lord our God." There is, then, 
a day coming, when they shall find a " fountain opened to the house 
of Israel and to the inhabitants of Jerusalem for sin and for unclean- 
ness ;" a day, when " they shall look upon him whom they have 
pierced, and shall mourn for him as a man mourneth for his only 
son, and be in bitterness for him, as he is in bitterness for his first- 
born • a day, when they " shall say, Blessed is he that cometh in the 



The Jews. 



135 



name of the Lord." These tears of penitence, these views of faith, 
clearly designate the spirituality of that kingdom which consists not 
in " meats and drinks, but in righteousness, and peace, and joy in 
the Holy Ghost," which, whatever be its progress in the world, and 
its influence upon society, to produce both moral, and, in consequence, 
physical changes, has its seat in the heart, and is distinguished in its 
empire over the mind, by an emancipation from the bondage of cor- 
ruption, and an establishment of the glorious liberty of the children 
of God. In the fervor of prophetic description, all nature has been 
laid under contribution to symbolize the glory of this spiritual em- 
pire — and has been invested with attributes, not its own, to swell 
the description. The extinction of animal animosity, and the harm- 
lessness of the most noxious and formidable animals, well shadow forth 
the subjugation of ferocious passions, and the return of an age of 
patriarchal innocence, before man forgot to walk with God. AYhen 
we read of the arid desert surprised with fountains of water — the 
wilderness spontaneously springing up a paradise — the earth pouring 
fourth her redundant and inexhaustible stores, until the reaper 
presses hard upon the sower, we cannot doubt that we are promised 
an inconceivable profusion of spiritual benefits, which, in their pleni- 
tude, will doubtless overflow upon the face of nature itself; and by 
its moral agency superinduce the most happy and desirable physical 
results. When we read that the sun, brightened into sevenfold 
splendor, shall no more go down — that the moon shall no more with- 
draw her shining — that a city shall have her foundations laid with 
precious stones — her walls, salvation — and her gates, praise — her 
inhabitants released from sickness — and night withdrawing her 
shadows — we receive in the most beautiful and perfect poetical im- 
agery, the prophecy of the spiritual empire of the Son of God. Into 
this spiritual kingdom the Jews shall be gathered with the Gentiles 
— and Jerusalem, rising from her ashes, shall be surprised at the 
influx of new children in the converts, multiplying from among all 
nations, like the dew-drops of the morning. " Sing, 0 heavens ; and 
be joyful, 0 earth; and break forth into singing, 0 mountains; for 
the Lord hath comforted his people, and will have mercy upon his 
afflicted. But Zion said the Lord hath forsaken me, and my Lord 
hath forgotten me. Can a woman forget her suckling child, that she 
should not have compassion on the son of her womb ? Yea, they 
may forget, yet will I not forget thee. Behold, I have graven thee 
upon the palms of my hands ; thy walls are continually before 
me. Thy children shall make haste ; thy destroyers, and they that 



136 



Introductory Essays. 



make thee waste, shall go forth of thee. Lift up thine eyes round about, 
and behold : all these gather themselves together, and come to thee. 
As I live, saith the Lord, thou shalt surely clothe thee with them all, 
as with an ornament, and bind them on thee as a bride doeth. For 
thy waste and thy desolate places, and the land of thy destruction, 
shall even now be too narrow by reason of the inhabitants; and they 
that swallowed thee up shall be far away. The children which thou 
shalt have, after thou hast lost the other, shall say again in thine 
ears, The place is too strait for me : give place to me that I may 
dwell. Then shalt thou say in thy heart, Who hath begotten me 
these, seeing I have lost my children, and am desolate : a captive, 
and removing to and fro ? and who hath brought up these ? Behold, 
I was left alone ; these, where had they been ? Thus saith the Lord 
God, Behold, I will lift up mine hand to the Gentiles, and set up my 
standard to the people : and they shall bring thy sons in their arms, 
and thy daughters shall be carried upon their shoulders. And kings 
shall be thy nursing fathers, and their queens thy nursing mothers : 
they shall bow down to thee with their face toward the earth, and 
lick up the dust of thy feet ; and thou shalt know that I am the Lord : 
for they shall not be ashamed that wait for me." Isaiah xlix. 13- 
23. This transcendent promise introduces my last proposition : 

Fourthly, — That they shall return, and be established as a nation, 
in their native land. 

I confess, that after the closest attention which I have been able 
to pay to this subject, this is my conclusion, from what I judge the 
aggregate testimony of prophecy. Neither is this an opinion hastily 
adopted ; but which has been formed expressly from the constant and 
private reading of the Scriptures, consecutively, and for years, until 
my anticipations of the glory of the latter day in its consummation, 
have become identified with the re-settlement of the Jews in Canaan. 
If I err, I err from my own impressions, received altogether from habit- 
ual and unaided consultation of the Bible ; for I have read but little, 
and spoken less, upon the subject. The passages which relate to the 
conversion of the Jews in general, appear to me to take this natural 
direction ; but there is one especially, which alone I shall submit to 
you upon this occasion. " Thus saith the Lord God, Behold, I will 
take the children of Israel from among the heathen, whither they be 
gone, and will gather them on every side, and bring them into their 
own land : and I will make them one nation in the land upon the 
mountains of Israel ; and one king shall be king to them all : and 
they shall be no more two nations, neither shall they be divided into 



The Jews. 



137 



two kingdoms any more at all : neither shall they defile themselves 
any more with their idols, nor with their detestable things, nor with 
any of their transgressions : but I will save them out of all their 
dwelling-places wherein they have sinned, and will cleanse them : 
so shall they be my people, and I will be their God. And David 
my servant shall be king over them ; and they all shall have one 
shepherd : they shall also walk in my judgments and observe my 
statutes, and do them. And they shall dwell in the land that I have 
given unto Jacob, my servant, wherein your fathers have dwelt ; 
and they shall dwell therein, even they and their children, and their 
children's children, forever; and my servant David shall be their 
prince forever. Moreover, I will make a covenant of peace with 
them : it shall be an everlasting covenant with them ; and I will 
place them, and multiply them, and will set my sanctuary in the 
midst of them for evermore. My tabernacle also shall be with 
them ; yea, I will be their God, and they shall be my people. And 
the heathen shall know that I the Lord do sanctify Israel, when my 
sanctuary shall be in the midst of them for evermore." Ezek. 
xxxvii. 21-28. We know who must be meant by David — so many 
years after the patriarch had slept with his fathers. We cannot 
doubt what land is intended — when it is added, " wherein your fathers 
have dwelt." We are instructed by Jesus Christ himself to understand 
who is the "one shepherd;" and when this grand event shall occur 
— when he has brought together all his sheep. We have the sublime 
close of the passage quoted by St. John, and applied to the glory 
of the latter day (compare v. 27, " My tabernacle also shall be with 
them; yea, I will be their God, and they shall be my people," with 
Rev. xxi. 3, " And I heard a great voice out of heaven, saying, 
Behold, the tabernacle of God is with men, and he will dwell with 
them, and they shall be his people, and God himself shall be with 
them, and be their God.") We have the seal of eternity put upon 
the whole : — u I will set my sanctuary in the midst of them for ever- 
more." Now it does not appear to me, that, without violence done 
to this language, any interpretation can be given except that which 
is literal, and that, all the circumstances considered, its application 
must be future — that, in a word, it relates to the glory of the latter 
day. If so, I think the return of the Jews to their native land con- 
clusive. I entirely accord with Lord Bacon's sentiment, " As those 
wines which flow from the first treading out of the grapes, are 
sweeter and better than those forced out by the press, which gives 
the roughness of the husk and the stone ; so are those doctrines best 



i 



138 Introductory Essays. 

and wholesomest, which flow from a gentle crush of the Scripture, 
and are not wrung into controversies and commonplace." It ap- 
pears to me, that if some have separated too much the spiritual from 
the literal, others have separated too much the literal from the spi- 
ritual. I do not see that it is necessary to yield to all the opinions 
relative to the personal reign of Christ which are afloat, in order to 
maintain the restoration of the Jews to their own land. I do not 
perceive how this restoration, which does not suppose any thing con- 
trary to the establishment of rulers as in other cases, militates 
against the spiritual reign of the Messiah over them, and mankind 
at large. I do not pretend to know " the times and the seasons, 
which the father has reserved in his own hands." I do not presume 
to point out the political means by which this may be effected, 
although the transfer of countries, by treaty or otherwise, is not 
unknown in the world; nor is it unlikely that great political 
changes may arise, in connection with the present possessors of Pa- 
lestine, which may very materially affect its future destination. I 
do not see any obstacles to the sudden and general conversion of 
the Jews, if such be indeed the will of providence, which were not 
surmounted to our utter astonishment in Tahiti, after years of labor, 
apparently in vain, and when a nation was, as it were, " born in a 
day ;■" nor do I feel the force of that objection particularly, that 
this event of the return of the Jews to their native land, is not dis- 
tinctly noticed in the Xew Testament, although it naturally presents 
itself, and possesses weight which demands consideration ; because 
it appears to me that the constant insisting of the apostles upon the 
spiritual nature of our Lord's kingdom, was rendered absolutely 
necessary, by the exclusive carnal expectations of the Jews: and 
that as to the fact itself, if indeed it be the concurrent representa- 
tion of the Old Testament, they would consider further confirmation 
unnecessary, unless it incidentally arose, because they regarded its 
evidence as conclusive, and constantly appealed to it as such. It is 
true, that the Gentiles are represented as one with the Jews : but 
the admission of the Gentiles to equal rights, and their participation 
of the common salvation, no more abrogates the first and pre-emi- 
nent distinction of the Jews, than the division of the family estate 
among the younger children, upon their attaining their majority, 
alienates or diminishes the priority and pre-eminence of the first- 
born. The propositions which I have endeavored to illustrate are 
these : — That the Jews are dispersed in consequence of their sins, 
and their rejection of the Messiah: That they are reserved for a 



The Jews. 



139 



future restoration : That they shall receive the Messiah in the 
spirituality of his dominion : and, That they shall return, and be 
established, as a nation, in their native land. 

This, then, is the whole that I can presume to advance upon this 
subject. "Do I now persuade men? or do I seek to please men?" 
Assuredly not; — nor to establish or overturn systems. I leave 
these to struggle and fight for themselves — to rise or fall by them- 
selves. For some, I have probably gone too far — for others, not 
far enough. What then ? I was to state " The aspect of prophecy 
respecting the present and future state of the Jews." I have pro- 
duced all that I can clearly see — and thus much I think I do see 
distinctly. So far, therefore, and no further I venture : for after 
all, it is not what man in his speculations can render plausible, but 
what God in his word has made certain. 

And now I solicit your sympathy, and prayers, and pious exer- 
tions, on behalf of these poor Jews — I demand it in the name of the 
Son of God himself, who threw all the compassion of his heart into 
the passage we just now quoted, and illustrated his emotions of ten- 
derness by the impulses of nature, arid the instinctive love of the 
parent bird to her helpless brood. I may have erred in the applica- 
tion of some particular points of prophecy, but I cannot have mis- 
taken the principle, so clearly defined, so powerfully enforced, that 
" God hath not cast off his people." Their sufferings have been 
bitter, and their apostasy has been obstinately maintained ; but 
their unslumbering Guardian has watched over them ; and with him 
"one day is as a thousand years, and a thousand years as one day." 
He has determined their recovery, and "faithful is he who hath 
promised, who also will do it." Their winter has been long and 
dreary, but the spring, although it may be late, like that of nature, 
shall also like that be certain. The voice of nature unites with that 
of Jesus to rouse your attention towards them, and awaken your 
sympathies with them. Not long since you looked abroad upon a 
scene of barren desolation, and vegetation seemed to sleep the sleep 
of death. The spirit of life is abroad ; late and slow were its visits, 
but they are come, and the long repose of the creation is broken. The 
lymph no longer hides in its secret receptacles, but diffusing itself 
through the ten thousand visible and invisible veins of the plant and 
tree, hangs out the ensigns of its vitality in leaves and blossoms. 
And is not the spirit of religion abroad in your churches and in the 
world ? In that moral spring for which you are looking, according 
to the divine promise, in the regeneration of the universe, shall not 



140 



Introductory Essays. 



the Jewish exile, in his wandering, hear the words of his own native 
song? — "Lo, the winter is past, the rain is over and gone. The 
flowers appear on the earth ; the time of the singing of birds is come, 
and the voice of the turtle is heard in our land. The fig-tree put- 
teth forth her green figs, and the vines with the tender grape give a 
good smell. Arise, and come away." Is not the very interest so 
powerfully and so widely excited a token for good? "Thou~shalt 
arise and have mercy upon Zion : for the time to favor her, yea, the 
set time is come. For thy servants take pleasure in her stones, and 
favor the dust thereof. So the heathen shall fear the name of the 
Lord, and all the kings of the earth thy^ glory. When the Lord 
shall build up Zion, he shall appear in his glory." And does not 
Jesus connect with the sentence which he pronounced, the restora- 
tion which he meditated ? "0 Jerusalem, Jerusalem, thou that 
killest the prophets and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even as a hen 
gathereth her chickens under her wings, and ye would not ! Behold, 
your house is left unto you desolate. For I say unto you, ye shall 
not see me henceforth, till ye shall say, Blessed is he that cometh 
in the name of the Lord." 0 children of Abraham, the friend of 
God, scattered far from your own mountains, and dispersed wide 
among all nations, though many a dark age has passed over you in 
your banishment, He, the Shepherd of Israel, will at last come to 
gather you to his fold : your wanderings will at length terminate ; 
and the years which you have spent in the captivity of unbelief, 
shall have their expected and clearly-predicted end. Amen ! 



THE LIFE 

OF 

OUR LOKD JESUS CHEIST. 



CHAPTER L 



PRESAGE OF THE BIRTH OF CHRIST — PREDICTION OF THE BIRTH OF JOHN THE BAPTIST — 
SALUTATION OF THE BLESSED VIRGIN BY THE ANGEL — VISITATION OF THE VIRGIN MART 
TO ELIZABETH — BIRTH OF THE BAPTIST. 




xC |» 0 event in the providence of God has 
more remarkably displayed his wisdom 
and power, than the glorious manner in 
which he brought life and immortality to 
light by the Gospel of his only Son ma- 
nifested in the flesh. 

The mind of man cannot be more 
delightfully employed than in the contem- 
plation of the wisdom and goodness of 
the Omnipotent Creator of the universe, 
who, by the least suspected means and weakest instruments, con- 
firmed and established that glorious Gospel on which depend all our 
hopes of eternal salvation. 

Notwithstanding the strength and number of its enemies, the 
church of Christ grew, from the most inconsiderable beginnings, to 
an immense fabric or building in the Lord ; rior shall the united 
efforts of earth and hell be able to prevail against it. As it was 
planted, so it was reared by an Almighty hand, which, like the care- 
ful husbandman, pruned and cultivated each tender sprig till it 
arrived at full perfection; or, to use the words of our blessed Lord, 

(141) 



142 Life oe our Lord Jesus Christ. 



" The least of all seeds grew up, and waxed a great tree, spreading 
out its branches and filling the earth." 

Thus prevailed eternal truth, although opposed both by the inve- 
terate Jews and idolatrous heathen ; — though Herod and Pontius 
Pilate, with the Gentiles and people of Israel, " gathered them- 
selves together against the Lord and against his anointed;" for the 
doctrine of God confounded the wisdom of the former, and overcame 
the folly of the latter. 

If we survey the works of a stupendous Creator, we shall find 
that few arrived at perfection at once. This observation is amply 
confirmed by the various productions in the natural, and changes in 
the moral world. The Supreme Being, who conducts all his opera- 
tions according to his infinite wisdom, appears to have retained the 
same maxim in the regulation of his kindest design to the sons of 
men. The divine mind and will were not at first revealed in their 
clearest evidence and fullest splendor. The dawn, in a spiritual as 
well as in a natural sense, preceded the meridian glory ; the former 
revelation was but a type or earnest of the latter, and, in comparison 
with it, intricate and mysterious. 

The all-gracious God, as it seemed best to his unerring wisdom, 
was pleased, by degrees, to open and unfold his glorious councils ; 
and man, by degrees, attained to the knowledge of the great plan of 
salvation, and the means used by its great author to promote and 
establish it. 

Some time before the incarnation of the blessed Jesus, an opinion 
prevailed amongst the pious part of the Jews, that the Great Jeho- 
vah would condescend to favor them with a clearer revelation of his 
mind and will, by the mission of some eminent person qualified from 
above to instruct them in the same. This opinion was founded on 
the predictions of the ancient prophets, who had described, with the 
utmost beauty and clearness, the person, character, and glory of the 
Messiah, appointed by God in his own time to declare his eternal 
counsels to mankind. 

Relying on the fulfillment of these prophecies, the devout persons 
amongst the Jews imagined the time appointed by God at hand, and 
that the promised Messiah would shortly make his appearance, and 
therefore are said to have " waited night and day for the consolation 
of Israel." These people, at that time grievously oppressed by the 
Roman power, and consequently anxious of regaining their liberty, 
as well as revenging themselves on their tyrannical oppressors, 
waited the accomplishment of the prophecies with the most solici- 



Life of oue Lord Jesus Christ. 



143 



tous desire. But this opinion of the approach of a general deliverer 
extended much farther than the country of the Jews ; for, through their 
connection with so many countries, their disputes with the learned 
men amongst the heathens, and the translation of the Old Testament 
into a language then almost general, their religion greatly prevailed 
in the East ; and, consequently, their opinion, that a prince would 
appear in the kingdom of Judea, who would dispel the mists of ig- 
norance, deliver the Jews from the Roman yoke, and spread his 
dominion from one end of the world to the other. 

While the Eastern world was fraught with these sanguine hopes, 
the very angel who had appeared to Daniel, the prophet, with cer- 
tain information as to the period of the Messiah's coming, as well 
as his transactions in this lower world, was sent to Zacharias, a 
pious priest, while he was executing his office before God, in the 
order of his course, which was to burn incense in the temple of the 
Lord, to foretell that a child should spring from him and his wife 
Elizabeth, though they were stricken in years, who should be en- 
dowed with extraordinary gifts from heaven, and honored with being 
the forerunner of the Saviour of the world. 

Zacharias, when he saw the angel, though he knew him to be of 
heavenly extraction, knew not the subject of his mission, and there- 
fore discovered a mixture of fear and surprise ; but the serial am- 
bassador cheered his desponding soul with this kind address : " Fear 
not, Zacharias, for thy prayer is heard ; and thy wife Elizabeth shall 
bear thee a son, and thou shalt call his name John." That he waited 
day and night for the consolation of Israel he well knew, which is 
all we can understand by his prayer being heard ; for it was unna- 
tural for him to think that he and his wife Elizabeth, who were 
advanced in years, should have a son ; nay, he intimates his doubt 
concerning it in these words : " Whereby shall I know this ? for I 
am an old man, and my wife well stricken in years." Besides, he 
was a priest of the course of Abiah, whose particular office was to 
pray in behalf of the people for public and national blessings ; so 
that it is very reasonable to think, that on all occasions of public 
worship he prayed most earnestly for the accomplishment of the 
prophecies relative to the appearance of the long expected Messiah, 
who was promised as a general blessing to all the nations of the 
earth. 

That this was the great subject of his prayer appears from the 
declaration of Gabriel : The prayer thou hast directed with since- 
rity to an Almighty ear, concerning the coming of the Messiah, " is 



144 



Life of our Lord Jesus Christ. 



heard, and behold thy wife Elizabeth shall bear thee a son," who 
shall prepare the way for the mighty Redeemer of Israel. The old 
priest, indeed, was as much astonished at the subject of the mission 
as he was at the appearance of the messenger ; and esteeming it 
impossible that his wife, thus advanced in years, should conceive a 
son, weakly demanded a sign to confirm his belief in the fulfillment 
of the promise, though he knew the authority of the angel was de- 
rived from the God of Truth. But as it is the lot of humanity to 
err, Zacharias did not reflect for the time that nothing was impos- 
sible to Omnipotence, as well as that it was not the first instance of 
an aged woman conceiving and becoming the mother of a living 
child. The least reflection would have reminded him that Sarah 
bore Isaac when she was far advanced in years ; and that Samuel 
was born of a woman who had been long reputed barren. 

His curiosity was indeed gratified, but in a manner that carried 
with it at once a confirmation of the promise, and a punishment of 
his unbelief. As he had verbally testified his doubt of the fulfillment 
of the prediction of the angel, he was punished with the loss of his 
speech, which was to continue to the very day in which the predic- 
tion should be accomplished : " Behold, thou shalt be dumb, and not 
able to speak until the day that these things shall be performed, 
because thou believest not my words, which shall be fulfilled in their 
season." 

Zacharias soon received an awful testimony of the divinity of the 
mission of Gabriel, who was no sooner departed than he was struck 
dumb ; for when he came to pray in the course of his office, during 
the oblation of the incense, he could not utter a word, and was under 
a necessity of making signs to the people, that an angel had ap- 
peared to him in the temple, and that he was deprived of the faculty 
of speech, as a punishment for his doubting the fulfillment of an 
event foretold to him by his heavenly visitant. 

Soon after Zacharias departed to his own house, the days of his 
ministration being accomplished, his wife Elizabeth, according to 
the prediction of the angel, conceived, and retired into a private 
place, where she lived five months in the uninterrupted exercises of 
piety, devotion, and contemplation on the mysterious providences 
of the Almighty, and his amazing goodness to the sinful children 
of men. 

When Elizabeth was advanced six months in her pregnancy, the 
same heavenly ambassador was sent to a poor virgin, called Mary, 
who lived in obscurity in Nazareth, under the care of Joseph, to 



Life of our Lord Jesus Christ, 



145 



whom she was espoused. This man and woman were both lineally 
descended from the house of David, from whose loins it was foretold 
the great Messiah should spring. 

This virgin being ordained by the Most High to be mother of 
the great Saviour of the world, was saluted by the angel in language 
becoming her lofty destiny : " Hail, thou that art highly favored, 
the Lord is with thee ! Blessed art thou among women !" Such an 
address, from so exalted a being, greatly alarmed the meek and 
humble virgin ; whose fears, however, were quickly allayed, and her 
heart encouraged by the angel's relating, in most rapturous terms, 
the subject of his embassy ; which was to assure her that she was 
chosen by God to the greatest honor which could be conferred on a 
mortal, and which would perpetuate her memory ; an honor no less 
than that of being mother of the promised and long-expected Mes- 
siah, who upon earth should be called Jesus, because he should save 
his people from their sins, be the restorer of human nature, and the 
procuring cause of eternal bliss to sinners, who had forfeited the 
favor and incurred the resentment of an offended God : but that 
this Divine Person was considered in heaven as the Son of the Most 
High God, to whom should be given, by his Almighty Father, the 
throne of David, his earthly father, on which he should preside : and 
which — being the whole church of Christ, the house of Jacob, the 
spiritual Israel, or the kingdom of the Messiah — should continue 
forever and ever. 

The astonished virgin, unmindful likewise that Isaiah had long 
since prophesied "that a virgin should conceive and bear a son," 
thought her virginity an insurmountable barrier to the fulfillment of 
the prophecy ; especially as such an event had never previously oc- 
curred since the creation of the world ; and therefore required of 
the angel an explanation of the manner in which such a circumstance 
could be effected. 

This desire by no means implies a forgetfulness that with God all 
things were possible, but only serves to prove the weakness of her 
apprehension on the one hand, or her diffidence and sense of her own 
unworthiness on the other. 

The angel, therefore, perceiving the goodness of her disposition, 
notwithstanding some little proof of human weakness and shortness 
of sight, vouchsafed an immediate answer to her inquiry : " The 
Holy Ghost shall come upon thee, and the power of the Highest 
shall cover thee :" or, in other words, this miraculous event shall be 
brought about by the aid of the Holy Spirit, and wonderful exertion 
10 



146 



Life oe our Lord Jesus Christ. 



of the power of the Most High. "As thy conception is effected 
by the immediate interposition of the Holy Ghost, therefore that 
holy thing which shall be born of thee shall be called the Son of God." 
To confirm her faith in the glorious message, the heavenly mes- 
senger observed to her, that her cousin Elizabeth, notwithstanding 
her advanced years and reputed barrenness, was above six months 
pregnant ; assigning this incontestable argument for the miraculous 
incidents, "For with God nothing shall be impossible." 

This reply not only removed all her doubts and fears, but filled 
her with inexpressible joy, so that she even anticipated the promised 
felicity ; for she, with the rest of the daughters of Jacob, had long 
indulged a hope of being selected by God to be the honored mother 
of the Saviour of Israel, and therefore, on her being assured that 
such great happiness was destined her by the omnipotent Disposer 
of all events, she thus expressed her reliance on the fulfillment of 
the divine promise, and perfect acquiescence in the pleasure of the 
Almighty : " Behold the handmaid of the Lord, be it unto me ac- 
cording to thy word." 

The angel had no sooner departed than Mary set out for the 
mountainous country of Judea, though at a very remote distance 
from Nazareth, in order to rejoice with her cousin Elizabeth in the 
joyful news she had received from the angel concerning her. The 
rapture and delight which filled the minds of Mary, Joseph, and 
Elizabeth, on the occasion of this salutation, can alone be expressed 
by the affecting description recorded by the evangelist Luke, who is 
peculiar for the beauty of his style, and elegance of his expres- 
sions. 

The evangelist writes, that the salutation of Mary had such an 
effect upon Elizabeth, that, on her hearing of the miraculous event 
which had befallen the Virgin, the babe leaped in her womb, and that 
she, being inspired with a holy delight on the approaching prospect 
of the nativity of her Saviour, exclaimed with rapture, " And whence 
is this to me, that the mother of my Lord should come to me?" 
Luke i. 43. Nor did her ecstasy cease with this token of humility 
and joy on the important event ; in the ardor of which she herself 
evinced a prophetic influence, which, while it amazed the blessed 
Virgin, could not fail of establishing her belief in what the angel 
had foretold; for she repeated the very words expressed by the 
angel in his salutation of the holy Virgin, "Blessed art thou among 
women!" together with a quotation from the Psalms, and "Blessed 
is the fruit of thy womb !" 



Life of our Lord Jesus Christ. 



147 



For as Mary conceived the seed long promised and earnestly de- 
sired, — the seed in whom all the nations of the earth were to be 
blessed, — he could not but be blessed himself, according to the words 
of the Psalmist : " His name shall continue as long as the sun, and 
men shall be blessed in him : all nations shall call him Blessed." 
The happy virgin, catching the holy flame from the aged Elizabeth, 
broke out into an humble acknowledgment of her unworthiness and 
the wonderful grace of the Almighty, in appointing her to the 
exalted honor of bearing in her womb the Redeemer of Israel, as 
expressed in those sublime words, " My soul doth magnify the 
Lord," etc. 

Thus having by this visit confirmed herself in the belief of the 
prediction of the angel Gabriel, when the period of Elizabeth's 
pregnancy approached, she returned to Nazareth, having resided in 
Judea about three months. 

Soon after the departure of Mary, Elizabeth brought forth her 
son, the appointed harbinger of the King of Glory; and on the 
eighth day after his birth, according to the Judaical custom, he was 
circumcised, and called, according to the appointment of the angel, 
John ; alluding, in the Hebrew tongue, to the gracious display of 
the wisdom and goodness God was about to manifest to the world, 
by the spreading of the Gospel of his Son, of whom this John was the 
appointed forerunner. 

The promise being thus fulfilled, the aged priest was restored to 
his speech, and immediately broke out in praise and rapture at 
the marvelous works of God, in strains which astonished all around 
him. 

This surprising event greatly alarmed the people of the adjacent 
country, who were divided in their opinions concerning a child whose 
birth was attended with so many extraordinary circumstances. The 
incidents of it were indeed worthy of general admiration : that he, 
who was to be the forerunner of the mighty Saviour of Israel, should 
not make his entrance on life in an obscure and common manner, 
but with particular tokens of the favor of Heaven, in order to attract 
the observation of his countrymen, and excite their attention to the 
ministry which he was called to by God, even the preparation of the 
people for the reception of the Messiah, who was shortly to appear 
in the flesh. 

It is observable that the Baptist, from his infancy, displayed 
great qualities both of mind and body ; for such was his strength of 
constitution, through the blessing of the God of Nature, that he 



148 



Life of our Lord Jesus Christ. 



lived till near the thirtieth year of his age, when his public ministry 
began, in the mountains and desert country of Judea, bereft of 
almost all the comforts of life. But at length the prophecy of the 
good old Zacharias, relating to his future elevation, was literally 
fulfilled : " Thou, 0 child, shalt be called the Prophet of the 
Highest ; for thou shalt go before the face of the Lord, to prepare 
his ways ; to give knowledge of salvation to his people, by the 
remission of their sins, through the tender mercy of our God, 
whereby the day-spring from on high hath visited us, to give light 
to them that sit in darkness, and in the shadow of death, to guide 
our feet into the way of peace." 

Beautifully has Drummond thus sketched the life and work 
of the Baptist: 

A voice from the desert comes awful and shrill: 

"The Lord is advancing, prepare ye the way; 
The word of Jehovah he comes to fulfill, 

And o'er the dark world pour the splendor of day. 

"Bring down the proud mountain, though towering to heaven, 
And be the low valley exalted on high ; 
The rough path and crooked be made smooth and even, 
For, Zion! your King, your Redeemer, is nigh. 

"The beams of salvation his progress illume, 
The low dreary wilderness sings of her God, 
The rose and the myrtle shall suddenly bloom, 
And the time of peace spread her branches abroad." 

As Joseph had abstained from all matrimonial intercourse with 
his wife, he was not a little alarmed when, shortly after her return 
to Nazareth, she discovered evident signs of pregnancy ; nay, so far 
was he wrought on by the circumstance, that he absolutely resolved 
on a dissolution of the marriage : but previous to such a rigorous 
procedure, on questioning her concerning the same, she minutely 
related to him the particulars of the vision from the angel, and the 
extraordinary event that had befallen Zacharias and Elizabeth. 

Notwithstanding this ingenuous declaration, Joseph's suspicions 
continued, and suggested to him that this might be a device, con- 
certed by the friends of Mary, to exempt her from the disgrace 
which must attend a divorce on such a pretence ; however, he 
resolved to execute his purpose as privately as possible, without 
assigning the cause for it, which would have subjected her to the 
penalty of death. 



Life of our Lord Jesus Christ. 



149 



But, on cooler reflection, he called to mind the sovereign power of 
Omnipotence ; for which reason, however opposite her case might 
be to the nature of things in general, her vindication of herself 
might be well grounded. He now thought himself bound by every 
tie of justice and duty to preserve her character inviolable ; though, 
as he was a just man, and most religious observer of the law, the 
assertions she made did not appear to him sufficient to justify him 
in retaining her in his house. 

While he was thus ruminating on this event, he was overtaken 
with slumber, and received in a vision a communication from the 
angel of the Lord, which fully revealed the cause and manner of 
Mary's pregnancy, dispelling his doubts, and encouraging him to 
take home his falsely suspected spouse : " Joseph, thou son of David, 
fear not to take unto thee Mary thy wife ; for that which is conceived 
in her is of the Holy Ghost ; and she shall bring forth a son, and 
thou shalt call his name Jesus ; for he shall save his people from 
their sins." 

No sooner did the morning dawn appear, than Joseph arose from 
his couch and cheerfully obeyed the commands of the Most High, 
by relating to his wife his assurance of her innocence, and restoring 
her to his favor. While he related to her the manner of this extra- 
ordinary revelation by a messenger from the heavenly Canaan, he 
discovered in her a remarkable chastity of heart, entirely conform- 
able to so mysterious an operation, and knew her not till she had 
brought forth the great Redeemer of Israel. 

Thus was fulfilled that which was foretold by the prophets, and 
particularly the prediction of Isaiah, which imported that a Virgin 
should bring forth a son. " Behold a Virgin shall conceive, and 
bear a son, and shall call his name Immanuel ; which, being inter- 
preted, is God with us." Is. vii. 14; Matt. i. 23. 

THE STAR OF THE EAST. 

Brightest and best of the sons of the morning, 
Dawn on our darkness, and lend us thine aid ! 

Star of the East the horizon adorning, 
Guide where our infant Redeemer is laid ! 

Cold on his cradle the dew-drops are shining, 
Low lies his bed with the beasts of the stall ; 

Angels adore him in slumber reclining, 
Maker, and Monarch, and Saviour of all. 



150 



Life of our Lord Jesus Christ. 



Say, shall we yield him, in costly devotion, 

Odors of Eden, and offerings divine ; 
Gems of the mountain, and pearls of the ocean, 

Myrrh from the forest, and gold from the mine ? 

Vainly we offer each ample oblation ; 

Vainly with gold would his favor secure 
Richer by far is the heart's adoration ; 

Dearer to God are the prayers of the poor ! 

Brightest and best of the sons of the morning, . 

Dawn on our darkness, and lend us thine aid ! 
Star of the East the horizon adorning, 

Guide where our infant Redeemer is laid ! — Bishop Heber. 



CHAPTER II. 



GENERAL DECREE FOR TAXATION ISSUED — BIRTH OP CHRIST — DECLARATION OP THE SAME 
TO THE SHEPHERDS — CIRCUMCISION AND PRESENTATION OP CHRIST IN THE TEMPLE — THE 

WISE MEN OP THE EAST "WORSHIP THE HOLY CHILD — FLIGHT OF JOSEPH INTO EGYPT 

MASSACRE OP THE INFANTS AT BETHLEHEM — DEATH OF HEROD — RETURN OF JOSEPH OUT 
OF EGYPT. 

UGUSTUS Caesar, the Roman emperor, 
having at this time issued an edict for 
a general taxation on all the nations, 
cities, and towns subject to the em- 
pire, king Herod, in consequence of 
that decree, commanded all under his 
government to muster in the city of 
his people, or place of his descent, 
that an estimate might be taken of 
their persons and effects. Pursuant 
to this order, Joseph and Mary, as descendants from the line of 
David, departed from Nazareth, where they then resided, and came 
to Bethlehem, a city of Judea, the place of the nativity of David 
and his ancestors. 

So numerous were the people that repaired to this place, on 
account of the general decree, that every dwelling was occupied; 
and Joseph and Mary, though they could not depart thence till after 
the taxation, were forced to take up their residence in an humble 
stable, the spot in which, it pleased the Divine Wisdom, should be 
born the Lord of Life and Glory, who, as a perfect example of 
humility to all his followers, was to make his entrance into, and his 
exit out of, the lower world in the same mean and humble manner. 
In this lowly tenement, then, the blessed Virgin brought forth her 
first-born Godlike Son, wrapped him in swaddling-clothes, and laid 
him, having no bettter place, in a manger. 

It is worthy of note, that all the generations of the intervening 
spaces, between three of the most remarkable periods relative to the 
house of David and the birth of our blessed Saviour, are exactly the 
same ; for the evangelist Matthew informs us, that all the generations 
from Abraham to David are fourteen generations ; and from David 
unto the Babylonish captivity are fourteen generations ; and from 

(151) 




152 



Life of our Lord Jesus Christ. 



the Babylonish captivity unto the birth of Christ are also fourteen 
generations. The same evangelist also traces his genealogy from 
Abraham, and proves his direct descent from that father of the faith- 
ful, through the line of David, from race to race, to that of the 
humble Virgin and the aged Joseph. 

But to return to the immediate subject of our history : The humble 
manner and place of our Lord's birth, demand our highest admira- 
tion and wonder, as a striking display of wisdom, both in the design 
and accomplishment of the will of his heavenly Father. Considered 
in his divine nature, heaven is the habitation of his seat, and the 
earth is his footstool ; considered in his human nature, he is humbled 
beneath all : and confined within the narrow limits of a manger ! 
Though as the Son of God, he is the " brightness of his Father's 
glory, the express image of his person," and his "throne is forever 
and ever!" as the son of man: 0 wondrous condescension! he is 
wrapped in the meanest swaddling-clothes. Though as the Son of 
God, he laid the foundation of the earth, and the heavens are the 
works of his hands ; as man, he takes up his habitation with the 
beast of the field. In fine, let us adore his grace and love in divest- 
ing himself of those glories, for a time, which he enjoyed at the 
right hand of his Father, assuming our nature, and that in its 
humblest state, in order to raise us to that degree of glory and 
happiness, which by our apostasy from God we had justly forfeited; 
exulting with the prophet, " Sing, 0 heavens, and be joyful, 0 earth, 
and break forth into singing, 0 mountains, for the Lord hath com- 
forted his people. " 

It pleased the wise Disposer of all things, by a holy angel, first 
to make known to some pious shepherds, who were watching their 
flocks by night in the neighboring fields, the birth of the long- 
promised, long-expected Messiah. The radiance which shone around 
them terrified the astonished peasants ; but, for the purpose of dissi- 
pating their fears and confirming their joys, the divine messenger 
interposed, and thus addressed them : — " Fear not ! for, behold, I 
bring you good tidings of great joy, which shall be to all people ! 
For unto you is born this day, in the city of David, a Saviour, which 
is Christ the Lord. And this shall be a sign unto you : ye shall find 
the babe wrapped in swaddling-clothes, lying in a manger." Luke 
ii. 10, etc. 

The glorious news was no sooner proclaimed, than a number of the 
celestial choir were heard to resound the praises of the Almighty, 
for this transcendent display of his goodness to sinful men : " Glory 



Life of our Lord Jesus Christ. 



153 



to God in the highest, and on earth peace, good-will towards men!" 
Transported with the happy tidings of the birth of the Redeemer of 
Israel, the angel no sooner departed than the shepherds hastened to 
Bethlehem in quest of the babe, whom, according to the information 
of the sacred missionary, they found wrapt in swaddling-clothes and 
lying in a manger. This event, so exactly conformable to the 
angel's prediction, equally delighted and amazed them ; nor could 
they conceal the purport of his mission, but published abroad all 
they had seen or heard concerning the holy child. 

Having viewed with joy and wonder their long-expected Saviour, 
and offered their grateful praises to God for the manifestation of his 
goodness to mankind, they departed with hearts filled with love and 
gratitude, still glorifying the Almighty Parent of universal nature. 

After the expiration of eight days from the birth of the Holy 
Infant, he was circumcised according to the Mosaic institution, and 
his name was called Jesus : that appellation being given him by the 
angel who appeared to the Virgin before her conception. 

The blessed Redeemer passed through this ceremony, not that he 
stood in any necessity of conforming to laws of any kind, being the 
supreme lawgiver, with respect to his exalted nature ; but as, con- 
sidered in his humble state, " he was made of a woman, made under 
the law," and came, according to his own declaration, " to fulfill all 
righteousness," it was requisite he should conform to that custom, 
which characterized the Jewish nation, and was one of the principal 
injunctions of the Mosaical law, under which he was made ; in order 
to fulfill all that is spoken of him in the Scriptures. 

Besides, as all the promises made to Abraham were to be fulfilled 
in the Messiah, it was necessary he should receive the seal of cir- 
cumcision, in order to prove his descent from the patriarch, concern- 
ing whom it was foretold, " In thy seed shall all the families of the 
earth be blessed." As a further reason for our Lord's compliance 
with this Jewish institution, we may urge the propriety of his finish- 
ing the former dispensation, by an exact adherence to its rules, as 
he was about to establish another and better covenant; which could 
not be effected more fully than by conforming to that sacrament 
which was of divine injunction, and indispensably requisite to ad- 
mission into the former. 

As the same institution also required that every first-born son, 
« without any regard to circumstance or family, should be presented 
to the Lord in the temple, by delivering him into the hand of the 
priest, and paying five shekels, together with an offering, which from 



154 Life of our Lord Jesus Christ. 



the poorer sort consisted of a pair of turtle-doves, or two young 
pigeons ; a ceremony in commemoration of the divine mercy in 
sparing the first-born in Israel, when those of Egypt, both men and 
beasts, were destroyed. His parents having tarried at Bethlehem 
till the days of Mary's purification were accomplished, brought the 
child Jesus to Jerusalem, and there presented him in the temple to 
the Lord, in the manner just described, with the offering allowed to 
the poorer sort of people ; a repeated instance of the exact obe- 
dience of the immaculate Jesus to the ceremonial law, as well as of 
the poverty of his parents, though descended from a royal house. 

During the presentation of the Holy Infant, Simeon entered the 
temple, a pious and venerable old man, who, with all the devout, 
had " waited day and night for the consolation of Israel," and to 
whom it had been revealed by the Spirit of Truth, that he should 
not depart this mortal life till he had seen the Lord of life and sal- 
vation. 

Accordingly, it was signified to him by the Holy Ghost, at whose 
instance he came at that precise time into the temple, that the child 
there presented was the long-expected Messiah, even the Redeemer of 
Israel. In an ecstasy of joy he embraced the heavenly Infant in 
his arms, and broke out into this rhapsody : " Lord, now lettest thou 
thy servant depart in peace, according to thy word : for mine eyes 
have seen thy salvation, which thou hast prepared before the face 
of all people ; a light to lighten the Gentiles, and the glory of thy 
people Israel." Luke ii. 29, etc. 

The exultation of Simeon astonished the parents of our Lord ; 
not from its unworthiness of the divine subject, to which are due 
strains superior either to those of men or angels, but as evincing 
the old man's certain knowledge that the child was the promised 
Messiah, though he was an absolute stranger. But their surprise 
was quickly removed by Simeon's saying unto Mary his mother, 
" Behold, this child is set for the fall and rising again of many in 
Israel;" or, in other words, this is the stumbling-block and rock of 
offence which it was long foretold by God should be laid in Zion, and 
which should occasion the fall of many in Israel ; for through the 
humble manner of his birth, and his abject state upon earth, he 
became despised and rejected of men ; yet he is set for the rising 
again of many, who shall rely on his merits, and submit to his 
government. , 

Commentators are divided in their opinions concerning this old 
Simeon. Some think he was of the order of priests, and that he 



Life of our Lord Jesus Christ. 



155 



uttered the words we have cited above, while he was presenting the 
child to the Lord in the office of his function. But as the evange- 
list, who recites in a particular manner the presentation of our 
blessed Lord, is silent on that head, it appears little more than con- 
jecture. 

Others affirm he was Simon the Just, a disciple of the famous 
Hillel, the master of Gamaliel, under whom the apostle Paul was 
educated; and that, while he was attempting to explain to the 
people that passage in the prophecy of Isaiah, " Behold, a Virgin 
shall conceive and bear a son," it was revealed to him that he should 
see, with mortal eyes, the promised Messiah ; and that, on his be- 
holding the child and his mother in the temple, he broke out into 
that well-known rhapsody. But if a man of his rank and eminence 
had made such a declaration in favor of the divinity of Christ's 
mission, it is reasonable to think it would have had more weight 
with the generality of the Jews than it appears to have had. Be- 
sides, it is remarkable that the Almighty, at that time, was pleased 
to reveal his designs, with respect to the Messiah, not to the great, 
the wise, and the learned, but to the poor and illiterate ; such as 
Joseph a carpenter, Zacharias an ordinary priest, and a company of 
shepherds; therefore, as the point is not settled, we presume to offer 
it as our opinion, that this old man, to whom God was pleased to 
make so extraordinary a revelation concerning the Saviour of the 
world, was a plain man, eminent for the goodness of his heart 
rather than the knowledge of his head, and who possessed more 
piety and devotion than learning or earthly pomp. 

A certain aged prophetess, called Anna, who had a long time 
waited for the redemption of Israel, entering the temple at the in- 
stant in which the pious Simeon embraced and exulted in the birth 
of the heavenly Infant, and finding that he was the promised Mes- 
siah, likewise joined with him in praising God, and went forth and 
declared the glad tidings of salvation to all the faithful in those 
parts. 

Having thus in every respect complied with the ceremonies and 
rites contained in the law of Moses, Joseph and Mary, with the 
child Jesus, entered into Galilee to their own city Nazareth ; but 
did not long abide there ; for, having adjusted their affairs, they re- 
turned again to Bethlehem, the place of our Lord's nativity. 

This step seems to have been pursued, in consequence of their 
opinion that it was necessary, in order to his being acknowledged 
the Messiah sent of God, that he should reside some time in the 



156 



Life of our Lord Jesus Christ. 



place of his birth. Whatever might be their motive for removal, it 
is evident from Scripture, that while they were in Bethlehem with 
their Son, certain Eastern philosophers, called magi or wise men, 
came, in consequence of the appearance they had seen, to Jerusa- 
lem, and inquired for the King of the Jews, declaring they had 
seen his star in their own quarter, and were come to pay him the 
adorations due to his dignity. 

Various conjectures have been formed by the learned concerning 
this star which is said to have appeared in the East. Some think 
it was the Spirit of God, others an angel, some a comet, others a 
luminous appearance, etc. A modern writer supposes it to have 
been the glory that surrounded the angels who appeared to the shep- 
herds at Behlehem, on the night of our Lord's nativity. 

But notwithstanding these uncertain conjectures, the star an- 
swered the end designed, and directed the magi to the spot where 
resided the Lord of life and glory. Some men, too wise to admit 
of the evidences to the truth of Revelation, have skeptically in- 
quired, How these Eastern magi could arrive at any knowledge that 
the Jews expected the Messiah ; and why, therefore, on the ap- 
pearance of this new star in the firmament, they should apprehend 
it pointed out the birth of the great Redeemer of Israel ? The 
learned assertors of the Christian cause, in answer to these queries, 
observe, that an opinion of the approach of the Messiah's kingdom 
had long prevailed all over the East ; nay, this is declared in profane 
history by Suetonius, Tacitus, and Josephus. 

The reason of this prevailing opinion is very obvious. The Jews 
conceived mighty expectations of the Messiah, from the many pro- 
phecies concerning him recorded in their own language; and the 
Arabians, from the prophecies to the same import made to Abra- 
ham : it being certain that those people retained a traditional know- 
ledge of this promise, and the words of Balaam, who was an Ara- 
bian prophet : " There shall come a star out of Jacob, and a sceptre 
shall arise out of Israel," etc.; which every impartial reader must 
acknowledge rather refers to the appearance of the Messiah than to 
any other incident whatsoever. 

The other Eastern nations derived their expectations of the Mes- 
siah from their commercial connections with the Jews and Arabians ; 
but more especially from the Jews, who, being scattered over the 
whole country of the East, spread their religion wherever they 
came; which occasioned several Roman historians to take notice of 
the prevalence of that opinion. 



Life of our Lord Jesus Christ. 



157 



Nay, the expectation of the Messiah being born in Judea was 
strongly impressed on the minds of the followers of Zoroaster, who 
reformed the religion of the Persians ; and who, being servant to 
the prophet Daniel, was particularly favored with revelations con- 
cerning the appearance of the Messiah. 

From these considerations, it evidently appears that this opinion 
prevailed throughout the East, and that the magi might with much 
reason, on the appearance of the star, repair to Jerusalem in quest 
of the promised Saviour of Israel. 

But to leave this subject, as not immediately appertaining to our 
purpose, the whole city of Jerusalem was alarmed at the unexpected 
arrival of the eastern magi ; an event which much perplexed the 
tyrant Herod, whose ambitious mind maintained the utmost aversion 
to the very thought of a rival or competitor, and consequently could 
not brook a report that favored the news of the birth of the King 
of the Jews. 

Disguising, however, his vindictive principle, he received the 
magi with seeming respect, attended to the design of their errand 
with affected complacency; and, to gratify their curiosity, summoned 
a general council, and demanded of them where Christ should be 
born ? Of this they did not long keep him in suspense, for, well 
remembering that the prophets had particularly foretold the place 
of his birth, they replied to the demand of their monarch, " In 
Eethlehem of Judea ;" and to confirm their answer, cited prophetic 
authority : " And thou, Bethlehem, in the land of Juda, art not 
the least among the princes of Juda; for out of thee shall come a 
Governor that shall rule my people Israel." Mat. ii. 6. The tyrant 
king, in consequence of the reply from the supreme council of the 
nation, directed the magi to Bethlehem, as the place, according to 
ancient prophecy, designed for the honor of our Saviour's nativity, 
earnestly entreating them, at the same time, immediately on their 
finding out the child, to send him word, that he might repair thither 
and pay his adoration to him also. 

But this was mere pretence and vile hypocrisy ; for so far was 
Herod from entertaining any religious regard for the infant Jesus, 
that he determined in his heart to destroy him as soon as found ; 
looking on him as designed for a temporal prince, who would expel 
him or his descendants from the throne of Judea, instead of a prince 
whose kingdom was wholly spiritual, and whose throne was not to be 
established upon earth, but in the heavenly Jerusalem. 

We have no more convincing evidence of the divinity of our Sa- 



158 



Life of our Lord Jesus Christ. 



viour's mission, than his miraculous preservation from the designs 
of the ambitious Herod. The tyrant, in this case, acted with the 
utmost subtilty ; — he declined accompanying the wise men in per- 
son, nor did he even send attendants with them, who, under the 
guise of honoring them, might secretly inform him of the abode of 
the Messiah, or actually destroy both the child and his parents ; in 
reality, he acted as if the event gave him no concern, and in a 
manner wholly different from the general expectation of the people. 

However, the magi, having obtained the intelligence they sought 
in Jerusalem, set forward under the guidance of the same star 
which had conducted them from their own country, but had left 
them on their arrival in Judea, which was the cause of their direct- 
ing their course to the capital, in order to seek that information 
which by the desertion of the star became requisite. Thus we find 
that the design of the Almighty, in directing the eastern magi to 
the capital of Judea, was, that the whole nation might be made ac- 
quainted with the cause of their journey. 

Accordingly, no sooner had they proceeded from Jerusalem on 
their way to Bethlehem, than their kind conductor again appeared, 
went before them to the very city, and fixed on the habitation of 
the heavenly Infant. Guided by this celestial conductor, they en- 
tered the house, and, prostrating themselves at the sacred feet of 
their spiritual King, presented him with gifts of gold, frankincense, 
and myrrh. Having thus accomplished the design of their expedi- 
tion, they proposed, according to promise, returning to Jerusalem ; 
but being diverted from that intention by a dream, in which they 
were warned by God of Herod's design, they pursued another course 
towards their own country, and thus defeated his malicious purpose. 

But it is natural and reasonable to suppose that the end of the 
divine wisdom, in directing these eastern magi to the kingdom of 
Judea to worship the child Jesus, was not merely to gratify the cu- 
riosity of the wise men, because the event promoted many other 
very important designs, some of which it may be useful here to 
mention. It proved to succeeding ages the great expectation the 
Gentiles formed of the appearance of the Messiah, and conse- 
quently established the truth of those prophecies which related to 
that event, as well as excited in the minds of men the most san- 
guine hopes and longing desires. 

As these magi doubtless reported, on their return to their own 
country, the particulars they had heard and seen in the kingdom of 
Judea relative to the Messiah, such report must certainly have pro- 



Life or our Loed Jesus Christ. 



159 



motecl the belief of the G-ospel in those parts, when afterwards 
preached there by the apostles. The expedition of the wise men 
was the cause of the answer of the Sanhedrim, which unanimously 
declared it to be the opinion of all the Jewish rabbies then living, 
that, according to ancient prophecies, Bethlehem was the place 
appointed by the Almighty to give birth to the promised Messiah. 

It also contributed to another valuable purpose, in that the offer- 
ings of the wise men procured a subsistence for the holy family in 
Egypt, whither they were soon after warned to fly, in order to 
escape the vengeance of the enraged kins ; for no sooner had the 
wise men departed from Bethlehem, than Joseph was warned by a 
heaveDly messenger of the barbarous purpose of Herod, and com- 
manded to fly into Egypt with the young child and his mother. 

Joseph, in obedience to the command of the Almighty, rose that 
night and fled into Egypt, "and was there until the death of Herod, 
that it might be fulfilled which was spoken of the Lord by the pro- 
phet, saying, Oat of Egypt have I called my Son." This prophecy, 
which is quoted from Hosea, seems originally to refer to the Israel- 
ites ; though the evangelist's reference will be amply justified, by 
considering that the Egyptian captivity alludes to their subjection 
of the Israelites to great hardships, and their deliverance from the 
same by an Almighty hand. 

Now, as the departure of the holy family into Egypt was in 
obedience to the divine command, in order to protect the holy Jesus 
from the incensed Herod, the application of the prophet, " Out of 
Egypt have I called my Son," appears very just as well as elegant. 
The king of Judea long waited, with most earnest expectation, the 
return of the wise men, anxious to glut his full resentment on the 
innocent Jesus; till, from their long delay, he began to suspect that 
his designs were frustrated by some extraordinary interposition of 
Providence. 

At length, irritated by disappointment, he resolved to accomplish 
by cruelty a project he could not effect by art, and accordingly issued 
orders to a large body of soldiers to go throughout Bethlehem and 
the neighboring villages, and massacre all the children they could 
find therein that were two years old and under ; thinking that the 
infant Jesus, whom, as a prince, he both envied and dreaded, would 
fall in the general slaughter. But the heavenly Missionary was 
sheltered from above ; nor was the relentless king permitted to 
impede the design of an Almighty Creator. However, the cities 
through which the soldiers carried the destructive sword exhibited 



160 



Life of our Lord Jesus Christ. 



such scenes of horror and distress as could not fail to thrill every 
soul not entirely lost to humanity. No sound was heard but the 
piercing cries of parents, the groans of expiring babes, and a general 
imprecation of vengeance on the merciless tyrant. But he did not 
long survive this cruel decree, being swept from his throne by a 
horrid disease, to answer for his conduct at the bar of a tremendous 
Judge. 

No description can paint the horror of such a scene of relentless 
cruelty in a more glaring light than the verse quoted by the evan- 
gelist Matthew, from the prophet Jeremiah : " Then was fulfilled 
that which was spoken by Jeremiah the prophet, saying, In Rama 
was there a voice heard, lamentation, and weeping, and great mourn- 
ing ; Rachel weeping for her children, and would not be comforted, 
because they are not." This prophecy must not be understood 
literally, but descriptively, or as a figure used to display the horror 
of the scene as there applied by the evangelist, in which acceptation it 
has a peculiar beauty ; representing Rachel, the beloved wife of 
Jacob, buried many years ago in the fields of Bethlehem, awakened 
by the cries of slaughtered infants, bursting even the chains of death, 
and lamenting the hapless fate of the murdered innocents surround- 
ing her. 

The tyrant Herod being thus cut off from the face of the earth, 
Joseph was warned by a heavenly messenger to return to the land 
of Israel. The good old man obeyed the Almighty command ; and 
it appears that he had a great desire of residing in Judea, and very 
probably in the city of Bethlehem ; but hearing that Herod was suc- 
ceeded in his throne by his son Archelaus, and fearing that he might 
pursue the barbarous design of his father, he directed his course 
another way ; but being warned again by a heavenly mission, he 
retired into Galilee, then under the government of a mild and bene- 
volent prince called Antepas, and took up his abode at Nazareth, 
where the particular circumstances attending the birth of the blessed 
Jesus were not generally known. The evangelist affirms that Joseph, 
with the infant and his mother, resided in Nazareth, where the holy 
Jesus spent his youth ; " That it might be fulfilled which was spoken 
by the prophet, He shall be called a Nazarene." 

The advocates of infidelity, whose notice the smallest inaccuracy 
in the sacred Scriptures has not escaped, have not failed to observe, 
that the evangelist refers to what he cannot justify from any of the 
prophetical writings, in which there are no such words to be found 
as " He shall be called a Nazarene." But the evangelist may with 



Life of our Lord Jesus Christ. 



161 



justice be vindicated from the charge of impropriety, by reminding 
the skeptics, that though the very words are not to be found, the 
allusion is just, and consequently the application. This expression 
refers to the general contempt and ridicule in which the Israelites 
held the Galileans, and especially the Nazarenes, who were even 
despised by the Galileans themselves, insomuch that the word Naza- 
rene became a term of reproach. 

Now, as the prophets in general foretold the disgrace and infamy 
through which the blessed Jesus should pass, they consequently fore- 
told he should be called a Nazarene, or exposed to every token of 
contempt and ridicule, of which this appellation at that time was a 
remarkable instance. 

It is evident that our Lord's residing at Nazareth remarkably 
tended to the fulfillment of those prophecies, because in the course 
of his public ministry he was frequently reproached with the same, 
and his countrymen often urged it as a reason for their disregard of 
his doctrine. But the stubbornness of unbelief will never admit of 
conviction ; we have therefore added these remarks to confirm the 
faith of the Christian, rather than convince the obstinate Infidel. 



11 



CHAPTER III. 



STATE OF OUR LORD'S CHILDHOOD AND PRIVATE LIFE — HIS ARGUMENT WITH THE JEWISH 
DOCTORS — MISSION, CHARACTER, AND DOCTRINE, OF THE BAPTIST — BAPTISM OF CHRIST, 
AND VISIBLE DESCENT OF THE SPIRIT ON THAT SOLEMNITY— POEM. 

HE precise circumstances of our Lord's 
childhood and life previous to his public 
ministry, cannot be ascertained from the 
writings of any of the evangelists ; which 
can alone be relied on as authentic. All we 
qan gather from those inspired men is, that 
the faculties of his mind were enlarged in 
proportion to the growth of his body, inso- 
much that he arrived at the very perfec- 
tion of heavenly wisdom. As his parents were mean and poor, he had 
not the advantage of a finished education ; and seems to have re- 
ceived no other instruction than what his parents gave him, in 
conformity to the Jewish laws. But supernatural abilities amply 
compensated for this deficiency, and he gave instances in his earliest 
years of amazing penetration and consummate wisdom. 

According to the Mosaic institution, his parents annually went up 
to Jerusalem ; and when he arrived at the age of twelve years, they 
carried him there with them, in order that he might early imbibe the 
precepts of religion and virtue. In this place the holy Jesus tarried 
without the knowledge, and consequently without the consent, of his 
parents, who departed with the rest that were going towards Gali- 
lee, thinking that he was gone forward with some of their relations 
or acquaintance : they therefore continued their journey, expecting 
to overtake him on the road, or to meet him at the place where they 
had appointed to lodge. But on their arrival, not finding the child 
in the village nor amongst their relations, they returned to Jerusalem 
much troubled ; and, after a most anxious search of three days, found 
him in the temple sitting among the learned doctors, who were amazed 
at the wisdom of his questions, and the pertinence of his replies, 
which were so far superior to the utmost they could expect from one 
of his tender years and mean education. 

These doctors, or expounders of the law among the Jews, always 
(162) 




Life of our Lord Jesus Christ. 



163 



taught the people publicly on the three great festivals ; and it was 
on one of these public occasions that the blessed Jesus gave such 
manifest proofs of his wisdom and penetration as astonished all be- 
holders, many of whom thought he must be something more than 
human. As, according to his own declaration, he was employed in 
his almighty Father's business, it was natural to think, in the course 
of these disputes, he modestly corrected some of the errors which the 
Jewish doctors then taught, and which were repugnant to the plan 
of that religion which he came to promote and establish. The wonder 
of his parents at finding him in such sublime employment was be- 
yond expression; though his pious mother, who, notwithstanding the 
pleasure which the discovery afforded her, could not conceal the con- 
cern which his absenting himself without their knowledge had oc- 
casioned both to Joseph and herself, addressed him thus : " Son, why 
hast thou dealt thus with us ? behold, thy father and I have sought 
thee sorrowing," To this question he replied, "That their surprise 
at his absenting himself without their knowledge was groundless and 
absurd, as they might have been assured, from his extraordinary birth, 
and the wonderful circumstances attending it, that his Father was 
no less than the Almighty one of Israel; that he assumed human 
nature to promote his glorious designs ; and therefore, as his errand 
was of such moment, they must not imagine he could always reside 
with them. How is it that ye sought me ? Wist ye not that I must 
be about my Father's business?" 

Though his parents did not clearly discern the full meaning of this 
excellent remonstrance, his pious mother committed his words to 
memory, and, together with Joseph her husband, joyfully returned 
with him to their poor dwelling at Nazareth, where he lived with 
them in dutiful subjection, thereby affording a noble example for the 
imitation of all children, who certainly are bound to yield obedience 
to their parents, since the Son of God himself, when on earth, has 
set them the pattern, by practising every branch of filial duty to his 
earthly parents. 

The blessed Jesus continued in this lowly state for some time, 
during which he grew both in knowledge and stature ; and by his 
extraordinary qualities, both of body and mind, attracted the regard 
and admiration of all who either saw or heard him. 

Being happily free from those inordinate disquieting desires which 
disturb and distract mortals, he was always in temper calm and sedate, 
which, added to a pleasant countenance, combined to prove the 
strength of his faculties and the goodness of his disposition. He was 



164 



Life of our Lord Jesus Christ. 



also an excellent orator, being endowed with a most nervous and per- 
suasive elocution, insomuch that his hearers, frequently astonished 
at the substance and manner of his address, would suddenly cry out, 
" Never man spake like this man !" Though considered in his divine 
nature he was so superior to his human nature, yet during the time 
in which he lived thus humbly with his parents, he condescended to 
work with his father at his trade of a carpenter, and thereby left us 
a shining example of industry. 

Thus obscurely, for a time, did the blessed Jesus live, his divine 
nature concealed under the vail of humanity ; nor did he work any 
miracles, or perform any actions to distinguish him from the rest of 
mankind, until the commencement of his public ministry. 

As this is the whole account given in sacred history concerning 
the childhood and private life of the Saviour of mankind, we must 
content ourselves therewith, not seeking to indulge a curiosity 
which such silence seems to forbid as sinful as well as impertinent. 

We are fully aware that many persons, of more speculation than 
piety, may be induced to inquire the cause which prevented the 
evangelists giving us an exact detail of the transactions of our 
Saviour's life, from the twelfth year of his age till the time of his 
public ministry, as if every occurrence in this intermediate space 
ought to have been recorded. To such we reply, that the design of 
the inspired writers being to instruct, they consulted our interest 
rather than our humor and caprice ; and that, therefore, the wisdom 
of God, by whose inspiration they wrote, demands our admiration, 
in that they passed over less important parts of our Saviour's life, 
which would have swelled their Gospels to an enormous bulk, fit 
only for the perusal of the studious and those persons who have 
much vacant time ; whereas, the four Gospels, as they are written, 
make only a small volume, convenient for carriage, for reading, and 
for the memory to retain, as well as adapted, by the plainness of 
their style, to the meanest capacities ; notwithstanding which they 
contain all the important transactions of our Saviour's life, such as 
those which relate to his mediatorial office, the design of his incarna- 
tion, which was to teach us those things which belong to our eternal 
peace and happiness ; to instruct us in his heavenly doctrines, as 
our prophet ; to offer himself a sacrifice upon the cross, as our 
priest ; and to burst the chains of death, and triumphantly ascend 
into heaven, as king or head of his church. The omissions, there- 
fore, can be of no real consequence, since " These are written that 



Life of our Lord Jesus Christ. 



165 



ye might believe that Jesus is the Christ, the Son of God, and that 
believing ye might have life through his name." 

During the obscure state of our blessed Redeemer at Nazareth, the 
emperor Augustus died, in Campania, after a long reign of nearly 
forty years, to the general regret of the whole Roman empire, and was 
succeeded by Tiberius, his step-son, a prince of a very different 
temper of mind from his predecessor. This emperor, in the second 
year of his reign, recalled Rufus from the government of Judea, 
and sent Valerius Gracchus to succeed him. Eleven years after- 
wards Gracchus was recalled, and succeeded by Pontius Pilate, a 
person resembling in disposition his master Tiberius, who was ma- 
licious, cruel, and covetous. 

Soon after Pontius Pilate was appointed to the government of 
Judea, John the Baptist began to open his commission for preparing 
our Saviour's way before him, according as was appointed, " The 
baptism of repentance for the remission of sins." Sacred history 
has not informed us of the manner in which the Baptist spent the 
former part of his life ; but, according to ancient tradition, Eliza- 
beth, hearing of Herod's barbarous massacre of the infants of Beth- 
lehem, with all the tenderness of an affectionate mother, fled into 
the wilderness to secure the infant John, then about eighteen 
months old, from the relentless cruelty of that inhuman monster; 
and there, within forty days after, she died. 

His aged father Zacharias was afterwards slain while officiating in 
the temple, by command of the tyrant Herod, for refusing to dis- 
cover the place of his son's abode. The intended harbinger of the 
blessed Jesus being thus deprived of his earthly parents, the Father 
of the fatherless took compassion on him, and sent an angel to defend 
and support him till he had attained to a sufficient age and strength 
to provide for himself. 

It appears from the narrative of the evangelist that he dwelt in 
the desert till the time of his public ministry, resembling the ancient 
prophet Elijah, in the coarseness of his clothing and plainness of his 
diet. His dress was composed of camel's hair, his food the spon- 
taneous productions of the wilderness, such as locusts and wild 
honey, and his drink pure water. His course of life was indeed ad- 
mirably adapted to the doctrine of repentance, which he preached, 
as well as to engage the attention of his hearers ; so that it appears 
highly reasonable, that those who waited the coming of the Messiah 
with earnest expectation, should flock to him, anxious to hear what 
he had to deliver concerning him. 



166 



Life of our Lord Jesus Christ. 



He proved very successful in his ministry, as he enforced the 
doctrine of repentance, because the kingdom of heaven was at 
hand ; persons of all degrees and professions flocked to him, con- 
fessed their sins, were baptized in Jordan, and submitted to what- 
ever the prophet prescribed as necessary to that kingdom, the ap- 
proach of which he came to declare. Amongst his converts were 
many of the Pharisees, who confessed their sins, and were likewise 
baptized in Jordan. 

The conversion of the Pharisees surprised the Baptist, knowing 
that they maintained a high opinion of their own sanctity, for which 
reason it was very astonishing that they should express any desire 
of obtaining a remission of their sins. In short, he was much sur- 
prised to find the whole nation so affected by his threatenings, es- 
pecially as he knew that they expected salvation on account of their 
being of the seed of Abraham ; a conceit which they cherished, and 
which they seem to have derived from a misrepresentation of the 
passage : " Thus saith the Lord, who giveth the sun for a light by 
day, and the ordinances of the moon and the stars for a light by night ; 
who divideth the sea, when the waves thereof roar ; the Lord of 
Hosts is his name. If those ordinances depart from before me, 
saith the Lord, then the seed of Israel also. shall cease from being a 
nation before me forever. Thus saith the Lord, if the heaven above 
can be measured, and the foundations of the earth searched out be- 
neath, I will also cast off the seed of Israel for all that they have 
done, saith the Lord." 

But the Baptist, to curb this arrogance, called them the "offspring 
of vipers," instead of the " children of Abraham." Perhaps the 
Pharisees and Sadducees applied to John for baptism, thinking by 
that means to avoid the danger they might incur from being the 
avowed enemies of the Messiah, whom they expected to come in all 
the pomp of royalty, and to maintain his superiority by force of arms. 

The Baptist, who was no stranger to these hypocritical sects, and 
well knew that their application to him arose from sinister views, 
severely reprimanded them in general : — " 0 generation of vipers, 
who hath warned you to flee from the wrath to come ? Bring forth 
fruits worthy of repentance." 0 deceivers, hypocrites, whence 
have you obtained knowledge of the approaching event I am des- 
tined by God to make known ? Whence have you a sense of the 
impending judgment of the Almighty ? I have plainly told you the 
only method of avoiding it is by a sincere repentance, which can 
alone be evinced by the conformity of the heart and life to the word 



Life of our Lord Jesus Christ. 



167 



and will of God. " And begin not to say within yourselves, We 
have Abraham to our father ; for I say unto you, that God is able 
of these stones to raise up children unto Abraham." Deceive not 
yourselves with a vain presumption that your lineal descent from 
Abraham entitles you to eternal blessings : such a pretence will 
avail you nothing : for to partake of the promises made to that fa- 
ther of the faithful, you must show forth some resemblance of his 
faith and piety. 

The Almighty Creator, who formed our first parent out of the 
dust, and caused Sarah to bear a son unto Abraham when they were 
both well stricken in years, can, by virtue of his omnipotence, raise 
up children unto that faithful patriarch, even from these very stones ; 
children indeed, who by the integrity of their hearts and purity of 
their lives, shall prove their spiritual alliance to Abraham, and share 
with him the promised salvation. 

The Baptist, by this plain but honest declaration, at once set at 
nought the towering expectations of this hypocritical tribe, by show- 
ing them that God respected the heart alone, and that all their pre- 
tences to descent, ceremonies, and other outward parade, were of no 
avail with him who trieth the heart, and searcheth the reins of the 
children of men. He went further, and assured them that convic- 
tion and confession of sin were not sufficient : no, nor even a pro- 
mise to forsake it ; but there must be a speedy and actual putting 
it into practice. " Repent ye, for the kingdom of heaven is at 
hand." Delay not this important work, for the judgments of the 
Almighty are at hand ; therefore, if you continue in your sins, im- 
pending ruin will certainly fall upon you. 

Nothing could be more sincere, nothing better calculated, than 
this doctrine of the forerunner of the blessed Jesus: it struck at 
the very root of the Jewish prejudices, which induced too many of 
them vainly to rely upon outward rites and ceremonies, with prayers 
and fastings, which, when not proceeding from a devout heart and a 
just sense of the exceeding sinfulness of sin, were an abomination 
to a holy God. Nor did his conduct less reprove the pride and hy- 
pocrisy of the Scribes and Pharisees than his doctrine ; for whereas 
that upstart clan used to shun the converse of the publicans and 
meaner sort of people, and would rarely deign to give them instruc- 
tion, the humble Baptist received their applications in the most sub- 
missive manner, and preached to them the absolute necessity of 
faith, repentance, and obedience. Indeed, throughout the whole of 
his ministration, he happily adapted his discourses to the circum- 



168 



Life of our Lord Jesus Christ. 



stances and capacities of the various people he addressed, and took 
every pious means to prepare them for the reception of the promised 
Messiah, who was shortly to appear amongst them in the glorious 
character of the Saviour and Redeemer of Israel. 

Thus, by a life of inflexible virtue, discourses nervous and pathetic, 
exhortations sincere and fervent, and rebukes honest and courageous, 
the Baptist became renowned throughout the region of Judea. Such 
was the admiration of the people at his life and doctrine, that, from 
the vision of his father Zacharias in the temple, the arrival of the 
magi at Jerusalem, the prophecies of Simeon — circumstances recent 
in their memories — they began to conjecture that John might be the 
promised Messiah, and were ready to pronounce him the Redeemer 
of Israel ; so that, had he aspired to worldly dignity, he might for 
a time have shone in all the grandeur of human pomp, and claimed 
a regard superior to any of the sons of men. But pious in princi- 
ple, and humble in heart, he could not arrogate honors of which he 
was conscious of his unworthiness ; and therefore honestly unde- 
ceived his numerous followers, by assuring them that, so far from 
being the glorious person promised, he was only his forerunner ; and 
that such was his own inferiority, that he was unworthy of doing his 
most menial offices. " I indeed baptize you with water ; but one 
mightier than I cometh, the latchet of whose shoes I am not worthy 
to unloose." Luke iii. 16. 

During the time of the Baptist's continuance at Bethabara, the 
blessed Jesus left his retirement at Nazareth ; and, previous to his 
public ministry, repaired to the banks of the river Jordan where 
John was executing his commission from above, in order to be there 
baptized by him. We cannot impute this conduct of our Lord 
to any necessity for his conforming to the institution of baptism ; 
for purity needs no cleansing. It is therefore evident that his 
motive was to add a sanction to that ordinance, forever after 
appointed to be the initiating rite of Christianity — " Go, baptize all 
nations," etc. It appears that John immediately, as it were by a 
prophetic revelation, knew the Saviour of the world; for we find 
from the evangelist that he acknowledged his superiority, and de- 
clined the office. " I have need to be baptized of thee, and comest 
thou to me ?" Our Lord's answer, though short, is very full and 
expressive : " Suffer it to be so now, for thus it becometh us to fulfill 
all righteousness." As if he had said, Regard not the precedence 
at this time, but perform thy office ; for it is necessary that we 



Life of our Lord Jesus Christ. 



169 



should, in the minutest point, conform to the divine will, by which 
this institution is enjoined. 

This remonstrance removed the objections of John, and he bap- 
tized the immaculate Jesus in the river Jordan, in the presence of 
numerous spectators. 

When the ceremony was performed, as he needed not the instruc- 
tions usually given on the occasion, he went up straightway out of 
the water, and kneeling on the bank of the river, fervently addressed 
his Almighty Father for an abundant effusion of his Holy Spirit, as 
he was now entering on his public ministry, the prelude of his im- 
portant mission, the end of which was the salvation of mankind. 

His prayer was heard, his request was granted; and an imme- 
diate attestation of the divine pleasure given by a visible ray of glory 
around him, in the form of a dove, and an audible voice proceeding 
from the Holy Spirit, pronouncing these words, "This is my beloved 
Son, in whom I am well pleased !" distinguishing his peculiar appro- 
bation of the blessed Jesus by the epithet "beloved," as well as 
his standing in that relation to him, in a manner nearer than any 
of the human race, who are called, in common, the sons of God. 
This voice resembled not any human sound, but was loud and awful, 
like the thunders of heaven, in order to strike with reverence the 
surrounding multitude, and publicly declare the holy mission of the 
long-promised Messiah. 

The blessed Jesus was called, in the Old Testament, the Son of 
God ; but was, on this occasion, declared by the Almighty himself 
to be the long-expected Deliverer of Israel. Thus all who were 
present at this marvelous descent of the Holy Spirit, were amply 
convinced of the divine mission of our blessed Lord, by an infallible 
testimony from above : this being the Star that was to come out of 
Jacob, and the Sceptre that was to rise out of Israel ; the Shiloh 
foretold by the patriarch Jacob ; the Great Prophet, by Moses; the 
Holy One, by David; the Prince of Peace, by Isaiah, and the Son 
of Man, But this remarkable event tended much more to the glory 
of the Messiah than all those prophecies, as it was, in some measure, 
a real display of what they could only picture in the dark. 

Our own American poet, N. P. Willis, has so beautifully de- 
scribed the baptism of our Lord, that we are sure we shall contribute 
to the pleasure of our readers by transcribing the whole beautiful 
poem: — 



Life of our Lord Jesus Christ. 



It was a green spot in the wilderness 
Touched by the river Jordan. The dark pine 
Never had dropp'd its tassels on the moss 
Tufting the leaning bank, nor on the grass 
Of the broad circle stretching evenly 
To the straight larches, had a heavier foot 
Than the wild heron's trodden. Softly in 
Through a long aisle of willows dim and cool 
Stole the clear waters with their muffled feet, 
And hushing as they spread into the light, 
Circled the edges of the pebbled tank 
Slowly, then rippled through the woods away. 
Hither had come the Apostles of the wild, 
Winding the river's course. 'Twas near the flush. 
Of eve, and, with a multitude around, 
Who from the cities had come out to hear, 
He stood breast high amid the running stream, 
Baptizing as the Spirit gave him power. 
His simple raiment was of camel's hair, 
A leathern girdle close about his loins, 
His beard unshorn ; and his daily meat 
The locust and wild honey of the wood : 
But like the face of Moses on the Mount 
Shone his rapt countenance, and in his eye 
Burned the mild fire of love ; as he spoke 
The ear leaned to him, and persuasion swift 
To the chain'd spirit of the listener stole. 
Silent upon the green and sloping bank 
The people sat, and while the leaves were shook 
With the birds dropping early to their nests, 
And the gray eve came on, within their hearts 
They mused if he were Christ. The rippling stream 
Still turn'd its silver courses from his breast 
As he divined their thought. " I but baptize,'.' 
He said, "with water; but there cometh One 
The latchet of whose shoes I may not dare 
Even to unloose. He will baptize with fire 
And with the Holy Ghost." And lo! while yet 
The words were on his lips, he raised his eyes, 
And on the bank stood Jesus. He had laid 
His raiment off, and with his loins alone 
Girt with a mantle, and his perfect limbs, 
In their angelic slightness, meek and bare, 
He waited to go in. But John forbade, 
And hurried to his feet and stay'd him there, 
And said, " Nay, Master! I have need of thine, 
Not thou of mine /" And Jesus with a smile 
Of heavenly sadness, met his earnest looks, 
And answered, " Suffer it to be so now; 
For thus it doth become me to fulfill 
All righteousness." And, leaning to the stream, 



Life of our Lord Jesus Christ. 



He took around him the apostle's arm, 
And drew him gently to the midst. 

The wood 

Was thick with the dim twilight as they came 
Up from the water. With his clasped hands 
Laid upon his breast, the apostle silently 
Followed his Master's footsteps; when lo ! alight 
Bright as the tenfold glory of the sun, 
Yet lambent as the softly burning stars, 
Enveloped them, and from the heavens away 
Parted the dim blue ether like a vail, 
And as a voice fearful exceedingly, 
Broke from the midst, " This is my much beloved 
Son, in whom I am well pleased," a snow white dove, 
Floating upon its wings, descended through, 
And, shedding a swift music from its plumes, 
Circled and fluttered to the Saviour's breast 



CHAPTER IV. 



COMMENCEMENT OF OUR SAVIOUR'S MINISTRY — HIS TEMPTATION IN THE "WILDERNESS — 
DEPUTATION OP THE SANHEDRIM TO JOHN THE BAPTIST — FIRST MIRACLE WROUGHT BY 
THE RLESSED JESUS. 




HE great Redeemer having thus complied 
with the institution of baptism, and re- 
ceived a most convincing testimony of 
his heavenly Father's approbation, by 
the miraculous descent and effusion of 
the Holy Ghost upon him, while praying 
on the banks of Jordan, in the presence 
of a multitude of spectators, entered on 
his public ministry at the age of thirty 
years, according to the custom of the priests among the Jews. It 
was apprehended by the people, that as he had just begun his public 
office, he would repair to Jerusalem, the seat of power and grandeur, 
in order to display to the mighty and the learned, his miraculous 
abilities and effulgent glories. But, averse to human parade, the 
heavenly-minded Jesus preferred solitude to the noise and hurry of 
mortal life; and therefore retired into the wilderness, to prepare 
himself, by fasting, meditation, prayer, and sustaining temptation, 
for the important work on which he was entering — the salvation of 
mankind. 

To promote this grand design, the evangelist writes, that this 
retirement into the wilderness was in consequence of the immediate 
direction of the divine Spirit. Though solitude itself is melancholy, 
the blessed Jesus added to the dismal scene, by retiring to a barren 
spot, surrounded by high and craggy mountains, forming a dark and 
gloomy chaos. 

In this wild and dreary situation the great Redeemer, as Moses 

and Elijah had done before him, fasted forty days and forty nights, 

maintained an incessant communion with his heavenly Father, 

digested the doctrine he came to deliver, and the obedience he came 
© 7 

to perform ; and, by a total abstinence from food for forty days and 
forty nights, evinced the divinity of his mission; or, in other 
words, proved that he was a " teacher come from God." But the 
(172) 



Life of our Lord Jesus Christ. 



173 



melancholy solitude of a desert, and the extremes of hunger and 
thirst, were but a small part of our Saviour's sufferings in the wilder- 
ness : Satan, that implacable foe to mankind, was permitted to buffet 
him with the most insinuating wiles, and assail him with the most 
alluring temptations, in order to attempt the defeat of Heaven's 
most gracious designs, and keep mankind under the dreadful do- 
minion of sin and death. 

The enemies of Revelation have not failed to represent this event 
in a most ludicrous manner. If any, therefore, should demand why 
God permitted his only Son, the Saviour of the world, to be tempted 
by the devil, we reply as follows : — One cause of the Redeemer's 
being suffered to be tempted was, that he, being personally acquainted 
with the wiles of Satan, might become a faithful and compassionate 
high priest, know how to succor his people in time of adversity, and 
pity them when they fall into temptations, That in order to be a 
shining pattern of every virtue, also a wise and valiant General, the 
blessed Redeemer underwent all the dfficulties and trials attending 
his service ; that we, being animated by his glorious example, might 
not sink under the pressure and troubles which God, for our good, 
should be pleased to lay upon us. 

The Saviour of the world hath not only been exposed to poverty 
and ridicule, but also to the most trying temptations of Satan ; that 
as the Captain of our salvation has undergone the same, we ought 
not to faint when we are tempted, but, like him, be able to withstand 
the fiery darts of the devil. It doubtless appears highly proper, in 
order that our blessed Lord and Master might both enter upon and 
prosecute his ministry with more glory to himself and advantage to 
mankind, that he should previously overcome the most subtle arts of 
that deceiver, who, under the mask of a serpent, seduced our first 
parents, and involved them and their posterity in one common ruin. 

The peculiar devices used by the old Serpent, to tempt the Son of 
God, during the time of his fasting, are not recorded in Holy Writ, and 
consequently cannot be ascertained. 

At the expiration of the forty days, when the blessed Jesus had 
endured the keenest hunger, the tempter, to make proof of the divi- 
nity of his mission, insolently demanded why he bore the sensation 
of hunger, since, if he was the Son of God, he must have power to 
change even the stones of that dreary wilderness into bread ; and by 
so marvelous a transmutation he might have the satisfaction of know- 
ing the truth of what was said concerning him at his baptism. 

But our blessed Saviour repelled this device, by citing the words 



174 Life of our Lord Jesus Christ. 



of Moses, which implied that God, whenever it seemed good in his 
sight, could, by extraordinary means, provide for the support of the 
human race: "Man shall not live by bread alone, but by every word 
of God." Lukeiv. 4. 

Satan, being defeated in this effort, carried him to the top of a very 
high mountain, and, thinking to gain upon his ambition, showed a 
bright view of all the kingdoms of the world, with their alluring glo- 
ries, promising him universal empire over them, if he would bow down 
and yield to him the honor of the benefaction. 

But observe his accursed pride and arrogance in promising that 
which is the gift of God alone, universal empire over the earth ; and 
requiring what was due to none but the Supreme object of religious 
homage. This blasphemy, as well as insolence, incited the holy 
Jesus to exert his divine authority, and command him, in a peremp- 
tory manner, to desist, citing that special injunction from Sacred Writ, 
" Thou shalt worship the Lord thy God, and him only shalt thou 
serve." Though thus repelled, he repeated the attempt; and having 
carried our Lord through the air, placed him on the pinnacle of a 
temple, and, by a taunt of insolence, urged him to prove the truth 
of his mission, by casting himself down from thence ; citing, as an 
encouragement for him to comply with his desire, the words of the 
inspired Psalmist, " If thou be the Son of God, cast thyself down ; 
for it is written, he shall give his angels charge concerning thee, and 
in their hands they shall bear thee up, lest at any time thou dash thy 
foot against a stone." Mat. iv. 6. But our Saviour soon baffled this 
attempt, by another apt quotation from Scripture, " Thou shalt not 
tempt the Lord thy God." Mat. iv. 7. Thou shalt not provoke the 
Lord, either by disobeying his command, or by an impertinent curi- 
osity to know more concerning his mind and will than he is pleased 
to reveal. Thus baffled in all his art and devices by the wisdom and 
power of the Son of God, he departed from him for a season, and a 
host of celestial spirits, dispatched from the regions of bliss, came 
and ministered refreshment unto him after his victory over the great 
enemy and deceiver of mankind. 

Hence, as before observed, notwithstanding the ridicule of the In- 
fidel, Christians may derive great encouragement to fight manfully 
against the flesh, the world, and the devil, under the banner of the 
great Captain of their salvation, who is ever ready to supply them 
with spiritual armor, to sustain the combat with that inveterate and 
subtle foe, whose devices he has experienced, being in every respect 
tempted like them. 



Life of our Lord Jesus Christ. 175 

During the time of our Saviour's retirement in the wilderness, his 
faithful harbinger, the Baptist, being assured, from the miraculous 
descent of the Holy Spirit, and other concurring testimonies, that 
Jesus was the promised and long-expected Messiah, continued pub- 
lishing his mission to the multitude ; so that the rulers in Jerusalem 
received information of the surprising events that had happened in 
Bethabara, beyond Jordan, before they saw the blessed Jesus, in 
confirmation of whose mission and doctrine they were effected. 
Prompted by curiosity, they dispatched a deputation of priests and 
Levites to the Baptist, to demand of him, whether he was the Mes- 
siah or Elias ; or that Prophet who was to rise from the dead, and 
precede the Messiah, the powerful Prince so earnestly expected by 
the whole nation of Israel ? To this inquiry the Baptist frankly re- 
plied, that he was not the Messiah whom they expected, nor Elias, 
who, as they vainly thought, would personally appear amongst them, 
nor any other prophet risen from the dead ; but at the same time 
hinted to them, that though he was not Elias himself, yet he was 
that prophet spoken of by Isaiah, and of whom he thus prophesied : 
" The voice of one crying in the wilderness, Prepare ye the way of 
the Lord, make straight in the desert a highway for our God." Is. 
xl. 3. 

The priests and Levites, not sufficiently gratified with this reply 
of the Baptist, demanded of him, Why he assumed the power of 
baptizing the people, if he was neither the Messiah nor Elias, nor 
any of the ancient prophets risen from the dead ? To this demand 
John answered, " I indeed baptize, to show the necessity of repent- 
ance, but my baptism is only that of water, and wholly ineffectual 
in itself to the remission of sins ; whereas that washing foretold by 
Zacharias, which is of most sovereign effect, is not my province, 
but solely that of the Messiah, the latchet of whose shoes I am un- 
worthy to unloose, and who is actually upon earth and among ye, 
though ye know him not, because he hath not manifested himself 
unto the world." The Messiah is so far exalted beyond me in power 
and dignity, that I am not worthy to do him the meanest offices. 

The day after the departure of the priests and Levites from Be- 
thabara, our blessed Lord left the wilderness, and repaired thither 
himself while John was yet baptizing and preaching the doctrine of 
repentance. 

The Baptist, as his grand business was to direct all persons to the 
Messiah for life and salvation in and through him, embraced this 
seasonable opportunity of pointing him out to the multitude: "Be- 
hold the Lamb of God, which taketh away the sins of the world." 



176 



Life of our Lord Jesus Christ. 



Lest the attending crowd should surmise that it had been previously 
concerted between them that the Saviour should assume, and the 
latter give him, the appellation of Messiah, he publicly and so- 
lemnly declared that he was ignorant of the pretensions of Jesus to 
that high character, until he saw the miraculous descent of the Holy 
Ghost, and heard him pronounced, in the most awful manner, the 
Son of God. " And John bare record, saying, I saw the Spirit de- 
scending from heaven like a dove, and it abode upon him. And I 
knew him not ; but he that sent me to baptize with water, the same 
said unto me, Upon whom thou shalt see the Spirit descending and 
remaining on him, the same is he which baptizeth with the Holy 
Ghost. And I saw and bare record that this is the Son of God." 
John i. 32-34. 

The Baptist having made this public declaration, the Messiah left 
Bethabara, but returned the day following ; and John, happening to 
stand with two of his followers on the bank of the river Jordan, 
pointed to him as he passed, and in a pious rapture repeated what 
he had addressed to the multitude the preceding day: "Behold the 
Lamb of God !" It is hence imagined that these two disciples, or 
followers of the Baptist, were absent at the time of the descent of 
the Holy Ghost, and for that reason this method was taken of point- 
ing out to them the person of the promised Redeemer. Animated 
with an ardent desire of hearing as well as seeing this extraordinary 
person, they left John and followed Jesus, who, conscious of their 
design, turned about, and with the utmost affability gave them an 
invitation to the place of his residence. 

The evangelist John informs us, that one of these disciples was 
Andrew, the brother of Simon Peter ; and it is conjectured, from 
his silence, that himself was the other ; for it is remarkable that in 
his writings he has studiously concealed his own name. Be that as 
it may, it is abundantly evident that the testimony of the Baptist, 
added to the tokens he had from the ever-blessed Jesus in the course 
of his converse with him, amply satisfied Andrew that he was indeed 
the promised Messiah, the Saviour and Redeemer of a lost and pe- 
rishing world. 

Andrew soon after found his brother Peter, and brought him to 
our Lord, who immediately called him by his name, telling him that 
he should afterwards be called Cephas, which signifies a rock, from 
his firm resolution of mind, and also because he should contribute 
towards the foundation of the Christian church. 

Some time after Jesus casually met with Philip, an inhabitant o* 
the town of Bethsaida, and said to him, "Follow me." Philip im- 




JOHN THE BAPTIST PREACHING. 



177 



Life of our Lord Jesus Christ. 



179 



mediately obeyed the divine command, having heard of the character 
and mission of our blessed Saviour. It is supposed that this dis- 
ciple was present at the miraculous descent of the Holy Spirit on 
our Lord at his baptism, and that therefore his ready compliance 
with his call is no matter of admiration. 

Philip meeting with Nathanael, an inhabitant of Cana, a town of 
Galilee, informed him of the actual coming of the long-expected 
Messiah, that Great Deliverer of Israel, spoken of by Moses and the 
ancient prophets— " Jesus of Nazareth, the son of Joseph." Na- 
thanael was assured, from the predictions concerning the Messiah, 
that he was to be descended from the line of David, and born in the 
city of Bethlehem, and therefore discovered an amazement at his 
being called Jesus of Nazareth — " Can any good thing come out of 
Nazareth ! Can that most contemptible of places, Nazareth, be 
supposed to have given birth to the mighty Saviour, the Prince of 
Peace, especially as it was expressly foretold by the prophet that he 
was to be born in Bethlehem, the city of David I" 

Notwithstanding the improbability of such an event, Nathanael 
determined on an examination of the person who was said by Philip 
to be the promised Messiah. Accordingly, under his direction, he 
repaired to the blessed Jesus, who, knowing his character, saluted 
him on his approach with this honorable appellation, " An Israelite 
indeed, in whom there is no guile !" 

Nathanael, amazed at our Lord's pertinent address, as he had 
never before seen him, asked by what means he obtained such pre- 
cise knowledge of him ? Our Lord replied, he had seen him under 
the fig-tree. 

Probably Nathanael had been praying under the fig-tree, and 
been overheard by our Lord, who, from the substance of his prayer, 
thus concluded his character ; for when Jesus informed him, that he 
gave him that character on account of what had passed under the 
fig-tree, Nathanael perceived that he knew not only what passed at 
a distance, but had access to the inmost thoughts of the heart — a 
property not allotted to mortals ; and therefore exclaimed with rap- 
ture, " Rabbi, thou art the Son of God ! thou art the King of 
Israel !" Our Saviour then told him, he should hereafter have 
much stronger testimonials of the divinity of his mission, when he 
should be eye-witness to what the old patriarch Jacob had before 
seen in a vision — the angels of heaven "descending and ascending," 
to attend the person and execute the commands of the " Son of 
man;" an appellation our dear Lord assumed not only as consi- 
dering his humanity, but in order to fulfill most peremptorily that 
12 



180 



Life of our Lord Jesus Christ. 



remarkable prediction of the prophet Daniel concerning him : " I 
saw in the night visions, and, behold, one like the Son of man came 
with the clouds of heaven, and came to the Ancient of Days, and 
they brought him near before him. And there was given him do- 
minion, and glory, and a kingdom, that all people, nations, and lan- 
guages should serve him : his dominion is an everlasting dominion, 
which shall not pass away, and his kingdom that which shall not be 
destroyed." Dan. vii. 13, 14. 

The great Redeemer having attested the divinity of his mission 
by many incontestible evidences, and made five disciples, departed 
for Galilee where, soon after his arrival, he was invited, with his 
mother and disciples, to a marriage-feast at Cana, a place near 
Nazareth. 

At these nuptials there happened to be a scarcity of wine ; and 
his mother, who interested herself in the conduct of the feast, and 
was therefore desirous that every thing should be done with decorum, 
applied to him, hoping that he should be able to remedy the defect. 
She had doubtless been eye-witness to his power of working miracles, 
and was therefore desirous that he would give proof of his ability in 
the presence of her friends, who were assembled at the marriage. 
Therefore, addressing herself to her son, she represented to him that 
they had no wine. Our Lord gently reproved her in these words, 
" Woman, what have I to do with thee ? Mine hour is not yet 
come;" that is, the time or period of my public ministry is not 
yet arrived, nor is it time yet for me to display my supernatural 
powers. 

Notwithstanding this mild reproof, his mother still entertained an 
opinion that he would interest himself in behalf of her and the com- 
pany, and therefore ordered the servants punctually to obey his 
commands. 

Our blessed Lord, being assured that the exertion of his divine 
power in working a miracle would greatly tend to confirm the faith 
of his young disciples, ordered the servants to fill six water-pots, 
containing each about twenty gallons, with water ; which was no 
sooner done, than the whole was converted into excellent wine. He 
then desired them to draw, and bear to the governor of the feast ; 
who, being ignorant of the miracle that had been wrought, and 
astonished at the preference of this wine to that which had been 
served up at the beginning of the feast, addressed himself to the 
bridegroom, in the hearing of the whole company, telling him that, 
contrary to the usual custom, he had reserved the best wine to the 
last ; at the same time commending so judicious a practice, as a plain 



Life of our Lord Jesus Christ. 



181 



proof of his approbation of his friends present at the entertainment. 
The bridegroom was equally surprised at the address of the governor 
of the feast, and the occasion of it, which was effected by the super- 
natural power of our blessed Lord. 

This miracle, which was the first wrought by Jesus, confirmed the 
faith of his followers, and spread his renown through the adjacent 
country. 

The votaries of infidelity have not failed to arraign the truth of 
this event at the bar of their superior reason, and to vent their sar- 
castic humor upon it. 

Their mirth and ridicule seem chiefly founded on a supposition 
that most of the company were intoxicated, and consequently more 
liable to delusion ; but we desire them to suspend their opinion, or 
at least their judgment, a little, while we remind them that the gov- 
ernor, in his speech to the bridegroom, does not imply even such a 
supposition ; but evidently refers to the manner in which the enter- 
tainment was conducted, a manner much preferable to that custo- 
marily followed, in which " Every man at the beginning doth set 
forth good wine, and when men have well drunk, then that which 
is worse." Nor can these wise people, in their own conceit, 
rationally think that Jesus ordered or expected that all the wine 
he had furnished should be expended at this entertainment ; though, 
according to the Jewish custom on ' these occasions, it continued a 
week. 

Permit us also to observe, that there might be a very important 
reason assigned for our Lord's furnishing such abundance ; because, 
if the quantity had been considerably less, the miracle would have 
been much less apparent, and the enemies of Christianity, ever ready 
to grasp at the shadow of the pretence, might have denied that a 
miracle was wrought at all, it having been easy to convey away a 
small quantity of water, and substitute the like quantity of wine in its 
place ; whereas such a deception must be allowed impracticable in so 
large a quantity ; the transmutation being momentary. 

The Deists have likewise made much parade of argument con- 
cerning the size of these water-pots. In this we give them their 
utmost scope, persuaded that all which they can say on that head 
will not in the least tend to invalidate the Christian cause. 

The blessed Jesus having thus, by divers means, confirmed the 
faith of his disciples, and attested the truth and the divinity of his 
mission amongst those with whom he had been brought up, departed 
from Cana, and proceeded towards Jerusalem in order to keep the 
approaching passover. 



CHAPTER V. 



EXPULSION OF THE PROFANERS OF THE TEMPLE — JESUS VISITS AND DISPUTES WITH 
NICODEMUS — BAPTIZES IN JUDEA — INSTRUCTS A POOR SAMARITAN — HEALS A SICK 
PERSON AT CAPERNAUM — RETIRES AGAIN TO NAZARETH — AND IS EXPELLED THENCE 
BY HIS IMPIOUS COUNTRYMEN. 




UR blessed Lord, immediately on his 
arrival at Jerusalem, repaired to 
the temple, where he was shocked 
at beholding a place dedicated to 
the solemn service of Almighty God, 
so prostituted to purposes of fraud 
and avarice, and become the resort 
of traders of every kind. It is 
evident there must have been a 
grand market for oxen, sheep, and 
doves, at such times, for Josephus tells us that no less 
than two hundred and fifty-six thousand victims were 
offered at one passover. 

Such abuse could not long escape his notice or correction, 
having an absolute right to chastise so flagrant a per- 
version of a place that, strictly speaking, was his own. 
" The Lord whom ye seek shall suddenly come to his temple ; even 
the Messenger of the Covenant whom ye delight in; behold, he 
shall come, saith the Lord of Hosts." 

Accordingly, the blessed Jesus, whose pious soul was vexed at 
their profanation of the sacred place, drove out the traders, and 
overset the tables of the money-changers, saying unto them that 
sold doves, " take these things hence : make not my Father's house 
a house of merchandise." 

These mercenary wretches appear to have been struck at once 
with a consciousness of their guilt, and the severity of our Lord's 
reproof; as they immediately departed, without making the least re- 
sistance. But our Lord's conduct in this affair, carrying with it 
every token of zeal, for which the ancient prophets were so remark- 
able, the Council assembled, and determined to inquire by what au- 
thority he attempted such a reformation ; requiring, at the same 
time, a demonstrative proof of the divinity of his commission. 
(182) 



Life of our Lord Jesus Christ. 



183 



To gratify their* curiosity, our blessed Lord referred them only to 
the miracle of his own resurrection: ''Destroy," says he, probably 
laying his hand on his breast, " this temple, and I will raise it up 
in three days." The rulers, mistaking his meaning, imagined that 
he referred to the superb and lofty temple finished by Herod, and 
therefore told him such a statement was highly improbable, nor had 
they the least reason to think he could possibly rebuild, in three 
days, that magnificent structure, which had been finished at im- 
mense expense, and was the labor of forty-six years. 

Though the blessed Jesus declined compliance with the request of 
the mighty and noble amongst the inhabitants of Jerusalem, he 
wrought several miracles in the presence of the common people, in 
order to confirm the doctrines he delivered, and prove the divinity 
of his mission. 

As there had not been any miracles wrought amongst them for a 
considerable time, though many were recorded in their sacred books, 
they beheld our blessed Lord with amazement and veneration ; and 
numbers were satisfied that he was the long-promised Messiah, " the 
Desire of all nations," so often foretold by the ancient prophets. 
Eor wise reasons, however, he did not publicly discover that he was 
the great prophet, as he knew that the faith of numbers was yet but 
weak ; and that, consequently, many would desert his cause when 
they found he was opposed by the Sanhedrim, or great council of 
the nation, and did not set up a worldly kingdom, as they thought 
the expected Messiah was to do. 

But the miracles wrought by the holy Jesus did not excite the 
wonder and astonishment of the common and illiterate class of the 
people alone. Nicodemus, a principal person among them, im- 
partially reflecting on his wondrous works, so astonishing in their 
nature, so demonstrative in their proof, so salutary in their effect, 
so happily adapted to the confirmation of his doctrines, and so per- 
fectly agreeable to the attributes of the Deity, as well as the predic- 
tions of the ancient prophets concerning the Messiah, " the Sun of 
Righteousness, who was to rise with healing in his wings ;" was per- 
fectly assured that nothing less than Omnipotence itself could pro- 
duce such wonders ; and thence, like many others of his countrymen, 
concluded that Jesus was of a truth sent of God ; which last term 
is the meaning of the word Messiah. But scruples still arose in his 
mind, when, on the other hand, he considered the obscurity of his 
birth, and the meanness of his appearance, so different from the ex- 
alted notions the people of the Jews always entertained concerning 



184 



Life of our Lord Jesus Christ. 



this powerful prince, who was to erect his throne in the mighty city 
of Jerusalem, and subject to his dominion all the states and king- 
doms of the earth. To obviate therefore these scruples, and solve 
these perplexing doubts, Nicodemus resolved on an interview with 
the blessed Jesus ; but choosing to conceal his visit from the other 
members of the Sanhedrim, who were greatly averse to his person 
and doctrine, he chose the night, as most convenient for that pur- 
pose. 

His salutation of the mighty Redeemer of Israel was this — 
"Rabbi, we know that thou art a teacher come from God ; for no 
man can do these miracles that thou doest except God be with him." 
John iii. 2. 

Rabbi, I am sufficiently convinced that thou art immediately sent 
as a teacher from on high ; for nothing less than power divine could 
enable thee to perform the miracles which thou hast wrought in the 
presence of multitudes. But this salutation by no means implies 
that Nicodemus thought Jesus the great promised Messiah, even the 
Redeemer of Israel ; nor could he obtain that knowledge till it was 
revealed to him by the blessed Spirit of God. 

We may observe that our Saviour, waiving all formality and cir- 
cumlocution, which tend to no real profit, immediately preaches to 
this noted Rabbi the first great doctrine of Christianity — regenera- 
tion : " Yerily, verily, I say unto thee, except a man be born again, 
he cannot see the kingdom of God." Nicodemus, I declare unto 
thee, as a truth of the last importance ; verily, verily, unless a man 
be regenerated in the spirit of his mind, have his will and affections 
transferred from earthly to spiritual objects, he cannot see the king- 
dom of God, which is holy and spiritual in its nature and enjoy- 
ments. This was a mysterious system to the Rabbi, whose religious 
views extended no farther than rites and ceremonies, and were 
bounded by time and space ; besides, he thought the very position 
of our Lord an absurdity in terms. " How can a man be born when 
he is old? Can he enter a second time into his mother's womb, and 
be born ?" Our Lord replies to this question, " except a man be 
born of water, and of the Spirit, he cannot enter into the kingdom 
of God." The regeneration which I preach is not of a natural, but 
of a spiritual nature. Unless a man embraces the Christian reli- 
gion and doctrines, whose initiating ordinance is baptism, and the 
subject of divine grace, he cannot be the subject of divine glory, 
which consists not in earthly splendor, and the gratification of the 
meaner passions, but in an exemption from whatever is earthly, sen- 



Life of our Lord Jesus Christ. 



185 



sual, and devilish, and the prosecution of whatever is heavenly, 
holy, and spiritual. " That which is born of the flesh is flesh ; and 
that which is born of the Spirit is spirit. Marvel not that I said 
unto thee, ye must be born again." It is a truth that you are all 
concerned in, that you yourselves, even though you are Jews and 
Pharisees, and rulers of the people — ye must be born again ; since 
the degeneracy of the human nature is common to all. You must 
undergo a spiritual regeneration, a renovation of the heart, which 
changes the whole man, and fits you for the participation of heavenly 
blessedness. 

This important work is likewise spiritual in its operation, unseen 
by mortal eyes, being wrought on the heart of man by the powerful 
influence of the Holy Spirit, which changes his nature, and, with 
respect to eternal things, makes him another, a new creature. 
" The wind bloweth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh and whither it goeth : 
so is every one that is born of the Spirit." 

Notwithstanding this explanation of the blessed Jesus, Nicodemus 
was so prepossessed with partiality towards the Jews, who, on account 
of their alliance to Abraham, thought they were the people of God, 
entitled to heaven, and consequently in no need of this new opera- 
tion on the mind called regeneration, that he again demanded, 
" How can these things be ?" The divine instructor then reproves 
his dullness and misapprehension of what he had so clearly explained 
and propounded to him, especially as he was himself a teacher of 
the people, and one of the great council of the nation; "Art thou 
a master of Israel, and knowest not these things ?" The doctrines 
I deliver are not fiction and mere surmise, but founded on eternal 
truth, immediately revealed from God, and consistent with the will 
of Heaven. I am witness to the same, and therefore affirm that 
such testimony is sufficient to render them valid. But your preju- 
dices still prevail, nor can your unbelief be conquered by all the 
arguments I can advance. " We speak that we do know, and tes- 
tify that we have seen ; and ye receive not our witness." 

If ye thus reject the first principles of the Christian religion — 
such as the necessity of regeneration, or the influence of the Spirit 
of God upon the heart of man — how will ye believe the sublimer 
truths I shall hereafter deliver concerning the kingdom of God, or 
state of the saints in glory ? If I inform you of spiritual trans- 
actions in this lower world, and ye believe not, how can ye believe 
if I tell you of those things which relate solely to another and hea- 



186 



Life of our Lord Jesus Christ. 



venly state ? But to confirm your belief in what I have delivered, 
know, that my assured knowledge of these things is derived from the 
Father of light, the God of truth, by whom I am vested with gifts 
superior to any of the ancient prophets. 

No man hath ascended the regions of immortality, and descended 
from thence, but "the Son of man;" consequently no man, but 
"the Son of man," can, with truth and certainty, reveal the imme- 
diate will of the Father who is in heaven. Your great lawgiver 
Moses ascended not there ; Mount Sinai was the summit of his ele- 
vation : whereas the Son of man, who was in heaven, and came down 
from thence with a divine commission to sinful mortals, had the 
most clear and convincing proofs of the will of his Almighty Father, 
penetrated into the designs of infinite wisdom and grace, and conse- 
quently must be higher than any prophet ; being, in a peculiar 
sense, the Prophet of the most high God, or Angel of his presence. 

The divine preacher, who spake as no man ever spake, likewise 
labors to eradicate the favorite principle of the Jews; I mean, that 
of confining all blessings, temporal and eternal, to their own nation 
and people ; as well as to show the vanity of their expecting the 
appearance of the Messiah in pomp and magnificence. 

To effect this glorious design, he lays open to the Rabbi, that it 
was agreeable both to the doctrines of Moses as well as the will of 
God, that the Redeemer, in this state of mortality, should be ex- 
posed to poverty and distress of every kind ; that his conquests 
were not to be of a temporal nature, but over the hearts and wills 
of men ; that his throne was not to be established in the earthly but 
heavenly Jerusalem ; previous to which he was to shed his blood ; 
as, by virtue of the same, all of every nation and kingdom through- 
out the earth might pass into the heavenly world, and there forever 
— provided they relied on his merits, and conformed their lives to 
the doctrines he preached — enjoy that perfection of bliss which, 
through his sufferings, was provided for them by God himself, to all 
eternity. 

Let us remember therefore that it is not enough that a new name 
be given, or that a new profession be assumed ; it is not enough 
that we are descended from the most pious ancestors, that we have 
been externally devoted to God by the early seal of his covenant, or 
that we openly have made a solemn and express profession of our 
own faith and obedience, and have been born of baptismal water in 
our riper years ; there must be a new nature implanted, a new crea- 
tion formed in our souls by the almighty energy of the eternal 



Life of our Lord Jesus Christ. 



187 



Spirit, or it had been better for us that we had never been born 
at all. 

That God Almighty, the Father, out of his unsupplicated, un- 
merited grace and mercy to the sinful race of men, sent his only 
begotten Son to purchase eternal life, through the effusion of his 
own blood, for all of every nation and kingdom throughout the earth, 
who should believe in him ; that is in the divinity of his misson, the 
efficacy of his atonement, and, in consequence of that faith, conform 
to the rules of his Gospel. " Only let your conversation be as 
becometh the Gospel of Christ." Condemnation, justly passed on 
all transgressors of the law of God, which are all mankind, can alone 
be averted according to the divine institution, the propriety of which 
it is the height of impiety and presumption to call in question. By 
faith in the blessed Jesus, such a faith as we have just explained, 
" he that believeth on him is not condemned ; but he that believeth 
not is condemned already, because he hath not believed in the name 
of the only begotten Son of God." 

It appears from the future conduct of Nicodemus, that, instead of 
supposing Jesus to be only " a teacher come from God," he was fully 
convinced that he was the Messiah, the Redeemer of Israel : for he 
afterwards constantly espoused his cause in the great council of the 
nation ; and when his countrymen put him to an ignominious death, 
he, together with Joseph of Arimathea, buried him, when all others 
had forsaken him. 

The time of the passover at Jerusalem being expired, Jesus, 
together with his disciples, withdrew into the remote parts of Judea, 
where he continued a considerable time preaching the kingdom of 
God, and baptizing the new converts. John the Baptist being 
also, at the same time, baptizing in the river Enon, a dispute arose 
between his disciples and certain Jews concerning the preference of 
the baptism of Jesus. 

Being unable to decide the point, they referred it to the opinion 
of John; on which the pious Baptist immediately declared, that he 
was only the harbinger of the great Messiah, who baptized not only 
with water, but with the Holy Spirit ; adding, that his own ministry 
was on the decline, as the beauty of the morning star, the harbinger 
of the sun, decreases when that fountain of light but dawns in the 
chambers of the east. 

The Baptist likewise mentioned to his disciples and hearers many 
circumstances, tending to prove the divinity of the mission of the 
holy Jesus,' and the important design of his incarnation. " He that 



188 



Life of our Lord Jesus Christ. 



believeth on the Son hath eternal life, but he that believeth not the 
Son shall not see life ; but the wrath of God abideth on him." 

The Baptist, having publicly preached the great doctrine of salva- 
tion through faith in Jesus, departed from the wilderness of Judea, 
where he had continued a considerable time, and went into Galilee, 
often repairing to the court of Herod, who esteemed, or affected to 
esteem, both his preaching and person. But John, being faithful in 
his ministry, could not fail to remonstrate on the injustice and im- 
piety of a known practice of Herod, which was his cohabiting with 
Herodias, his brother Philip's wife ; and thereby incurring the dis- 
pleasure of that ambitious woman, he was, at her instance, cast into 
prison, and there reserved for future destruction. 

Whilst these things happened in Galilee, our blessed Lord continued 
preaching in the wilderness, whither great numbers resorted, 
attracted by curiosity to see the miracles which fame reported he 
daily wrought. The success of his ministry exciting the envy 
of the hypocritical tribe of Pharisees, our blessed Lord thought 
proper to retire into Galilee, in order to promote the design of his 
mission in those parts. 

In the course of his journey, being weary with traveling in so 
warm a country, and excessively thirsty, he sat down in Samaria by 
a celebrated well, given by the old patriarch Jacob to his son Joseph, 
while his disciples were gone to the city to procure provisions. 

While the humble Jesus was sitting by the well-side, a woman, a 
native of the country, came with her pitcher to fetch water ; and our 
Lord requested of her to give him to drink. The appearance of 
Jesus astonished the woman, because she knew him to be a Jew ; and 
the Samaritans were held in the utmost contempt by those people, 
who indeed arrogated a preference to all nations upon earth. But 
though she knew him to be a Jew, she knew not that he was the Son 
of God, full of grace and truth, divested of human prejudices, and the 
very essence of humility and every virtue. As the design of his 
mission and incarnation was to promote the real happiness of man- 
kind, he embraced every opportunity of enforcing his salutary 
doctrines ; and therefore, though his thirst was extreme, he delayed 
its gratification in order to inform this woman, though of an 
infamous character, of the means by which she might obtain living 
water, or, in other words, eternal life. As the best method to effect 
this purpose, he gave her to understand, that, had she known the 
character of the supplicant, she would have eagerly satisfied his 



CHRIST AT THE WELL. 



Life of our Lord Jesus Christ. 



191 



desire, and would have received a gift the most invaluable, even 
living water, issuing from the well of eternal salvation. 

The woman, taking his words in the common acceptation, imagin- 
ing that he suggested his power of supplying her with water flowing 
from a perpetual spring, which, in that parched climate, appeared 
\mpossible, demanded of him if he was vested with a power superior 
i/o their father Jacob, who dug this well, drank out of it with his 
family, and left it for the benefit of posterity. 

The Saviour and friend of mankind, still benign in his purpose 
towards this poor sinner, replied, " That all who drank of the water 
of Jacob's well would thirst again, being but a temporary allay of a 
desire incident to human nature ; whereas those who drank of the 
water which he was ready to dispense, should never thirst ; because 
that water flowed from the inexhaustible Fountain of Divine Grace, 
and could not be drained but with immensity itself." 

Though this great Preacher of Israel, by a simple and natural 
allegory, displayed the power of divine grace, the woman, ignorant 
of the allusion and meaning of the blessed Jesus, desired of him that 
water that she might not thirst in future, nor have occasion to come 
to Jacob's well daily for water. 

To show her the nature of sin, and thereby create in her soul de- 
sires after the water of life, the blessed Jesus, by some pertinent 
questions and replies, evinced his knowledge of her infamous course 
of life, and by that means convinced her that he acted under an 
influence more than human. To evade, however, the present subject 
of discourse, which filled her with a degree of awe and fear, she pro- 
posed to his discussion a case long warmly contested between the 
Jews and Samaritans: Whether Mount Gerizim, or the city of Jeru- 
salem, was destined by God as the place peculiarly set apart for 
religious worship? Our blessed Lord replied to this insignificant 
question, that it was not the place, but the manner, in which adora- 
tion was offered to the Father of Spirits, that rendered such worship 
acceptable ; observing, that " God is a spirit, and they that worship him 
must worship him in spirit and in truth." John. iv. 24. In conse- 
quence of this reply to her, which apparently referred to things spirit- 
ual and eternal, she informed the blessed Jesus of her expectation of 
the arrival of the promised Messiah, who should punctually inform 
them concerning these points so long undecisively contested. Our 
Lord, embracing the opportunity of preaching himself to this poor 
woman as the Saviour of sinners, replied without hesitation, " I that 
speak unto thee am he." 



192 



Life of our Lord Jesus Christ. 



While Jesus continued talking with the woman, his disciples re- 
turned, and approached him at the very time when he told the woman 
that he was the Messiah. Though they were astonished at his con- 
descension in conversing with an inhabitant of Samaria, and even of 



then sitting by the well of Jacob, and had told her all the secret 
transactions of her life. This report astonished the Samaritans, and, 
at the same time, roused their curiosity to see a person foretold by 
Moses and the prophets, and of whose appearance there was then so 
universal an expectation. 

The disciples, on their return, set before their Master the pro- 
vision they had purchased ; but he, wholly absorbed in meditation, 
refused the refreshment so highly requisite, telling them that he had 
"meat to eat that they knew nothing of." This unexpected answer 
surprised his disciples, who, understanding his words in their natural 
sense, asked one another, whether any person had, during their 
absence, supplied him with provisions? But Jesus soon explained 
the mystery, by telling them that he did not mean natural, but spirit- 
ual food ; that to execute the commission he had received from his 
Father, was far better to him than meat or drink ; and the satisfac- 
tion he was going to receive from the conversion of the Samaritans, 
much greater than any sensual enjoyments. 

Many of the Samaritans were now near Jesus, who lifting up his 
eyes, and seeing the ways crowded with people coming to him from the 
city, stretched out his benevolent hands towards them, and addressed 
his disciples in the following manner : " Say not ye, there are yet 
four months and then cometh harvest ? Behold, I say unto you, lift 
up your eyes and look on the fields, for they are white already to 
harvest." John iv. 35. Behold yonder multitudes, how they are 
thronging to hear the word which has only a few minutes been sown 
in their hearts ! It is not therefore always necessary to wait with 
patience for the effect; for it sometimes immediately follows the 
cause. To gather this spiritual harvest, and finish the work of Him 
that sent me, is my proper food : adding, for the encouragement of 
his disciples, as you have labored with me in this harvest of souls, so 
shall you participate in the great recompense of eternal rewards. 
"He that reapeth, receiveth wages, and gathereth fruit unto life 




Life of our Lord Jesus Christ. 



193 



eternal ; that both he that soweth, and he that reapeth, may rejoice 
together." John iv. 36. 

Many of the people had been so affected at the words of the woman, 
that they were fully persuaded Jesus could be no other than the great 
Messiah; accordingly, their first request was, that he would deign 
to take up his residence in their city. The compassionate Redeemer 
of the human race so far complied, as to stay with them two days, 
an interval which he spent in preaching to them the kingdom of God ; 
so that the greatest part of the city embraced the doctrine of the 
Gospel ; and at his departure said unto the woman, " Now we believe, 
not because of thy saying, for we have heard him ourselves, and know 
that this is indeed the Christ, the Saviour of the world." John iv. 42. 

Having accomplished his gracious design in Samaria, Jesus con- 
tinued his journey to Galilee, to exercise his ministry and preach 
there the kingdom of God, telling his disciples, that the time was 
now accomplished which had been predetermined by Omnipotence 
for erecting the happy kingdom of the Prince of Peace. 

Our Lord had performed several miracles at Jerusalem during 
the passover, at which the inhabitants of Galilee were present. His 
preaching was therefore at first attended with great success, for they 
listened attentively to his doctrine, and received it with particular 
kindness and courtesy ; especially the people of Cana, where he had 
turned the water into wine. 

During his residence in that city, a nobleman of Capernaum came 
to him, requesting, with great humility and reverence, that he would 
come down and heal his son, who was at the point of death. Our 
blessed Saviour readily complied with the latter part of his request; 
but to remove a prejudice they had conceived, that it was necessary 
to be personally present in order to restore the sick person to health, 
he refused to go down to Capernaum, dismissing the father with this 
assurance, that his son was restored to health : 44 Go thy way, thy 
son liveth." John iv. 50. " What notes," asks the late Dr. Collyer, 
" ever sounded half so sweet in a mortal ear ! Not the cry of the 
infant Isaac in the ears of Sarah ; nor the lisping of Samuel in the 
ears of Hannah. Not more sweet did the voice of Joseph sound in 
the ears of Israel, after an absence of twenty years, and when he 
received him again as it were from the dead. 4 Thy son liveth !' 
In a moment, a mountain of anguish removes from his heart. The 
faith of the father, built upon evidence so incontrovertible, respected 
not merely the miracle which he had witnessed, but the person, 
character and glory of the Saviour ; and his family participated his 



194 



Life of our Lord Jesus Christ. 



joy. Apply this affecting and encouraging subject, ye parents who 
are weeping over your children. Do not despair. While you see 
traces of disease on their countenances, spread their case before 
this great Physician!" The nobleman obeyed the word of Jesus, 
and immediately departed for his own house ; but before his arrival 
he was met by his servants, with the joyful news that his son was 
recovered. On this the father inquired at what time they perceived 
an alteration for the better ? and from their answer was satisfied, 
that immediately after the words were spoken by the blessed Jesus, 
the "fever left him," and he was recovered in a miraculous manner. 
This amazing instance of his power and goodness, abundantly con- 
vinced the nobleman and his family, that Jesus was the true Messiah, 
the great Prophet so long promised to the world. 

After some stay in the city and neighborhood of Cana, Jesus 
went to Nazareth, where he had spent the greatest part of his youth ; 
and, as his constant custom was, went to the synagogue on the 
Sabbath day, and read that celebrated prediction of the Messiah in 
the prophet Isaiah : " The spirit of the Lord is upon me, because 
he hath anointed me to preach the Gospel to the poor; he hath 
sent me to heal the broken-hearted, to preach deliverance to the 
captives, and recovering of sight to the blind ; to set at liberty them 
that are bruised; to preach the acceptable year of the Lord." Luke 
iv. 18, 19. 

It should be remembered that our blessed Saviour read this 
passage in the original Hebrew, which was then a dead language ; 
and, as he had never been taught letters, could do it only by inspi- 
ration from above. But he did more; he explained the passage 
with such strength of reason and beauty of expression, that the in- 
habitants of Nazareth, who well knew he had never been initiated 
into the rudiments of learning, heard him with astonishment. But 
as he performed no miracle in their city, they were offended at him. 
Perhaps they thought the place of his residence should have been 
his peculiar care ; and as he could, with a single word, heal the sick 
at a distance, not a single person in Nazareth should have been 
afflicted with any kind of disease. That they really entertained 
sentiments of this kind, seems plain from our Saviour's own words : 
" Ye will say to me, physician, heal thyself ; whatever we have 
heard done in Capernaum, do also here in thy country;" — evidently 
alluding to the great and benevolent miracle he had wrought on the 
nobleman's son. 

But the holy Jesus, by enumerating the miracles Elijah had done 



Life of our Lord Jesus Christ. 



195 



in behalf of the "widow of Sarepta, who was a heathen ; and the in- 
habitants of an idolatrous city, in the time of famine, when many 
widows in Israel perished with hunger ; and of Naaman the Syrian, 
who was cured of his leprosy by the prophet Elisha, when numbers 
of Jews, afflicted with the same loathsome disease, were suffered to 
continue in their uncleanness ; sufficiently proved that the prophets 
had, on some extraordinary occasions, wrought miracles in favor of 
those whom the Israelites, from a fond conceit of their being the 
peculiar favorites of Heaven, judged unworthy of such marks of 
particular favor. The Council were so incensed at this reply, that, 
forgetting the sanctity of the Sabbath, they hurried him through the 
streets "to the brow of the hill whereon their city was built," in- 
tending to cast him headlong down the precipice : but the Son of 
God defeated their cruel intentions, by miraculously confounding 
their sight, and withdrawing from the fury of these wretched people. 



CHAPTER VI. 



OTTR LORD PROCEEDS TO CAPERNAUM — ADDS TO THE NUMBER OF HIS FOLLOWERS — PRO- 
CLAIMS THE GOSPEL IN GALILEE — PREACHES TO A NUMEROUS AUDIENCE HIS DISCOURSE 
UPON THE MOUNT. 




§11 



GGRIEVED by the cruel Nazarenes, the 
holy Jesus departed from them and fixed 
his habitation in Capernaum, the capital 
of Galilee, which, from being built on the 
borders' of the Lake of Gennesaret, was 
a place highly convenient for the design ; 
for, besides the numerous inhabitants of 
that city, the trading towns on the lake 
were crowded with strangers, who, after 
hearing the doctrine of the Gospel preached by the great Redeemer 
of mankind, would not fail to spread, in their respective countries, 
the happy tidings of salvation. 

Though it was expedient that he should spend a considerable time 
in preaching and working miracles, to confirm his mission, and in- 
struct his disciples in the doctrine they were afterwards to publish 
to the whole world, this could not be done at Jerusalem, the resi- 
dence of the Scribes and Pharisees, whose ambition would never 
have suffered so celebrated a teacher as Jesus to reside among them ; 
these countries were therefore the only places where he could for any 
time take up his residence, and instruct the people in such a manner 
as to answer the great intention of his coming into the world, 

If any should inquire, why he chose Capernaum in preference to 
all the other places situated on the Lake of Gennesaret, we reply, 
because he was certain of being favorably received by the inhabit- 
ants of that city. He had gained the friendship of the principal 
family, by restoring to health a favorite child, who, to all human 
appearance, was just sinking into the chambers of the grave. Nor 
was this family the only friends he had in that city ; so stupendous 
a miracle could not fail of procuring the love and esteem of all the 
relations of that noble family : besides, so benevolent and surprising 
a miracle must have greatly conciliated the respect of all the inha- 
bitants of Capernaum, who could not be ignorant of so remarkable 
an event. And accordingly our Saviour spent here, and in other 
(196) 



Life of our Lord Jesus Christ. 



197 



places bordering on the lake, a great part of the time of his public 
life ; so that the inhabitants of these parts enjoyed a considerable 
6hare of the blessed company and divine instructions of the Son of 
God. 

It may not be amiss in this place to give a short description of 
this celebrated lake, called in the Old Testament the Sea of Chin- 
neroth ; but in the New it has three different appellations, being 
called the Sea of Galilee, from the province of Galilee in general ; 
the Sea of Tiberias, from a city of that name on its western shore ; 
and the Lake of Gennesaret, from a particular tract of Galilee, ex- 
tending a considerable way along its western side. 

According to Josephus, it is a hundred furlongs in length, and 
forty in breadth. The bottom is of gravel, which renders the 
water both of a good color and taste. It is softer than either foun- 
tain or river water ; and, at the same time, so cold that it will not 
grow warm though exposed to the rays of the sun in the very hot- 
test season of the year. The river Jordan runs through the middle 
of it, which stocks it with a great variety of fish, of a peculiar form 
and flavor, not found in any other place. 

The countries surrounding this lake were large, fertile, and popu- 
lous, especially the two Galilees ; which, according to Josephus, had 
a great many towns, and a multitude of villages, the least of which 
contained fifteen hundred souls. On the east side were the cities 
of Chorazin, Bethsaida, Gaclara, and Hippon ; on the west, Caper- 
naum, Tiberias, and Tarrichea. And, from all these advantages, it 
was a common saying among the Jews, that God loved the Sea of 
Galilee above all other seas, an observation strictly just, if to these 
we add its greatest advantage, namely, that this sea, above all 
others, was frequently honored with the divine presence of the great 
Redeemer of mankind while he dwelt at Capernaum, and even once 
after he arose from the dead. 

While Jesus tarried at Capernaum, he usually taught in the syna- 
gogues on the Sabbath-day, preaching with such energy of power as 
greatly astonished the whole congregation. He did not, however, 
constantly confine himself to that city ; the adjacent country was 
often blessed with his presence, and cheered with the heavenly words 
of his mouth. 

In one of the neighboring villages he called Simon and Andrew, 
who were following their occupation of fishing on the lake, to ac- 
company him. These disciples, who had before been acquainted 
with him, readily obeyed the heavenly mandate, and followed the 
13 



198 



Life of our Lord Jesus Christ. 



Saviour of the world. Soon after he saw James and John, who 
were also fishing on the lake, and called them also. Nor did they 
hesitate to follow the great Redeemer of mankind ; and, from their 
ready compliance, there is reason to believe that they, as well as 
Simon and Andrew, were acquainted with Jesus at Jordan ; unless 
we suppose, which is far from being improbable, that their readi- 
ness proceeded from the secret energy of his power upon their 
minds. But however this be, the four disciples accompanied our 
blessed Saviour at Capernaum, and soon after to different parts of 
Galilee. 

How long our Lord was on this journey cannot be determined ; all 
the evangelists have mentioned is, that he wrought a great number 
of miracles on diseased persons ; and that the fame of these won- 
derful works drew people from Galilee, Jerusalem, Judea, and 
beyond Jordan. Nor was the knowledge of these miracles concealed 
from the heathen, particularly the inhabitants of Syria ; for they 
also brought their sick to Galilee to be healed by him. Conse- 
quently, the time our blessed Saviour spent in these tours must have 
been considerable, though the evangelists have said very little con- 
cerning it. 

. But whatever time was spent in these benevolent actions, the pro- 
digious multitudes which flocked to him from every quarter, moved 
his compassion towards those who were bewildered in the darkness 
of ignorance, and determined him to preach to them " the words of 
eternal life." 

For this blessed purpose he ascended a mountain in that neigh- 
borhood, and, placing himself on an eminence from whence he could 
be heard by throngs of people attending him, he inculcated, in an 
amazingly pathetic manner, the most important points of religion. 
But, alas ! they were coldly received, because many of them were 
directly opposite to the standing precepts delivered by the Scribes 
and Pharisees. Surely these people who had seen the blessed Jesus 
perform so many benevolent actions to the poor, the diseased, and 
the maimed, might have entertained a more favorable opinion of his 
doctrine, and known that so compassionate and powerful a person 
must have been actuated by the Spirit of God ; and, consequently, 
that the doctrine he taught was really divine. 

He opened his excellent sermon with the doctrine of happiness, a 
subject which the teachers of wisdom have always considered as the 
principal object in morals, and employed their utmost abilities to 



I 




THE SERMON ON THE MOUNT. 



199 



Life of our Lord Jesus Christ. 



201 



convey a clear idea of it to their disciples, but differed very re- 
markably with regard to the particulars in which it consisted. 

The Jews were in general persuaded that the enjoyments of sense 
were the sovereign good. Riches, conquest, liberty, mirth, women, 
fame, revenge, and other things of the same kind, afforded them 
such pleasures, that they wished for no better in the Messiah's 
kingdom, which they all considered as a secular one, and that a 
golden instead of a sceptre of righteousness would have been the 
sceptre of his kingdom. Nay, the very disciples themselves long 
retained this notion, and first followed him with a view of obtaining 
honors, profits, and pleasures, in their posts under him. 

Our Lord and Master, therefore, to show his hearers in general, 
and his disciples in particular, the grossness of their error, declared 
that the highest happiness of men consists in the graces of the 
Spirit ; because, from the possession and exercise of them the purest 
pleasure results ; pleasures which satisfy even the Almighty himself, 
and constitute his ineffable felicity. 

The rich, the great, the proud, said our Lord, in whom the wisdom 
of God was fully displayed, are not happy as you imagine ; they 
are always wishing for what they cannot obtain, and their dis- 
appointments are poisoned arrows festering in their bosoms. 

On the contrary, the poor in spirit are the truly happy, who dis- 
charge the duty of their station, whatever it be, with virtue and in- 
tegrity, and bless the Omnipotent hand which fashioned them in the 
womb, and guards them from all danger in this humble vale of 
sorrow and distress ; and though they are excluded from enjoying 
an earthly kingdom, yet they have a much better reserved for them, 
eternal in the heavens. 

"Blessed are the poor in spirit, for theirs is the kingdom of 
heaven." The jocose and flighty are not the happy race of mortals ; 
but, on the contrary, the afflicted, provided they rightly improve 
their afflictions ; that is, if they are excited by them to mourn for 
their sins, forsake their wicked courses, and seek a better country. 
For they shall here enjoy the consolation that their sins may be 
forgiven ; and, after passing through the valley of the shadow of 
death, the fruition of eternal joys. 

"Blessed are they that mourn, for they shall be comforted." The 
truth of this heavenly aphorism is very evident ; for what has so 
great a power to turn the feet of the sons of men into the path of 
virtue as affliction ? Has not affliction a natural tendency to give 
mankind a distaste to the pleasures of the world, and convince them 



202 



Life of our Lord Jesus Christ. 



they are nothing more than vanity and vexation of spirit ; and, con- 
sequently, to demonstrate that they must seek for happiness in 
things more solid and permanent than any in this vale of tears ? 

Affliction awakens the most serious thoughts in the mind ; com- 
poses it into a grave and settled frame, very different from the levity 
inspired by prosperity ; gives it a fellow feeling for the sorrows of 
others ; and makes it thoroughly sensible of the danger of departing 
from God, the source and centre of all its joys. 

Nor are the passionate happy ; but, on the contrary, the meek. 
Those who have subdued their tempers can patiently bear provoca- 
tion, and are strangers to that destructive passion, envy. The meek 
shall inherit the choicest blessings of the present life ; for indeed they 
principally flow from that benevolent and heavenly temper of mind. 
Meekness consists in the moderation of our passions, which renders 
a person lovely and venerable in the eyes of his fellow-mortals ; and 
thence he possesses their sincere esteem, while the passionate and 
envious man is considered as despicable, though adorned with the robe 
of honor, and dignified with the most ample possessions. " Blessed 
are the meek, for they shall inherit the earth." 

Men, through vanity and blindness, consider those as happy who 
enjoy the pleasures of this life by rioting in luxury and excess. But 
this is far from being the case ; on the contrary, those are the truly 
happy who have the most vehement desire of treading the paths of 
virtue and religion. For they, by the assistance of the Holy Spirit, 
shall obtain every thing they desire, shall be happy here in the prac- 
tice of righteousness ; and after this transitory life is ended, shall 
be received into the blissful mansions of the heavenly Canaan. 

" Blessed are they that hunger and thirst after righteousness, for 
they shall be filled." Resentment of injuries is not a spring of 
happiness, but forgiveness of them ; and beings of a humane and 
beneficent disposition, rejoice when they can perform a benevolent 
action, especially to their fellow-mortals in distress. The merciful 
shall see themselves recompensed even in this life ; for they shall 
find, after many days, the bread they have cast upon the waters of 
affliction, returned tenfold into their bosom. And surely nothing 
can surpass the pleasure felt by a generous mind, at having relieved 
a brother when pressed beneath a load of misfortunes : the pleasure 
is divine ; - it is godlike ! " Blessed are the merciful, for they shall 
obtain mercy." 

From indulgences in sensuality no comfort can arise : it is the 
lot of those who have mortified their carnal appetites, to enjoy an 



Life oe our Lord Jesus Christ. 



203 



inward purity of mind. With what delight do we behold the glories 
of the sun, and contemplate the beautiful scenes of nature that sur- 
round us ! But what proportion has this to the ineffable delights 
that must fill the minds of those who behold the great Creator him- 
self, who called the whole universe from nothing, and still supports 
it with the word of his power ? " Blessed are the pure in heart, for 
they shall see God." 

The tyrants and conquerors of the earth, who disturb the peace 
of mankind, are far from happy. It falls to the share of those who 
love their fellow-creatures, and do all in their power to promote 
peace and harmony among the children of men ; for they imitate 
the great perfection of their Maker, and therefore shall be acknow- 
ledged by him for his children, and participate of his happiness. 
" Blessed are the peacemakers, for they shall be called the children 
of God." 

Nor does happiness consist in liberty and ease, if those privileges 
are purchased at the expense of virtue : it is the consequence of a 
persecution for conscience' sake ; for those who have suffered the 
severest trial that human nature is capable of sustaining, shall be 
honored with the highest rewards in the blissful mansions of eter- 
nity. " Blessed are they who are persecuted for righteousness' sake, 
for theirs is the kingdom of heaven." 

Contentment is not to be expected from the applause of the world, 
but will be the portion of those who are falsely reviled for their 
righteousness, and share in the affronts offered to God himself ; for 
by these persecutions the prophets of all ages have been distin- 
guished. " Blessed are ye when men shall revile you, and persecute 
you, and shall say all manner of evil against you falsely for my sake. 
Kejoice, and be exceeding glad, for great is your reward in heaven ; 
for so persecuted they the prophets which were before you." Mat. 
v. 11, 12. 

These are the declarations, with regard to happiness, made by the 
Son of God ; and surely we may believe the words of him that came 
down from heaven : who, in compassion to our infirmities, took upon 
him our nature ; and to redeem us from the power of sin and death, 
offered himself a sacrifice on the cross; by which he has satisfied the 
justice of Omnipotence, and opened to us the gates of eternal life. 

Having shown in what true happiness consisted, our Saviour ad- 
dressed himself to his disciples, and explained their duty as the 
teachers appointed to conduct others in the paths that lead to eter- 
nal felicity: excited them to diligence in dispensing the salutary 



204 



Life of our Lord Jesus Christ. 



influences of their doctrine and example, that their hearers might 
honor and praise the great Creator of heaven and earth, who had 
been so kind to the children of men. As his definition of happiness 
was very different from what the Jews were accustomed to hear from 
the Scribes and Pharisees, he thought proper to declare that he was 
not come to destroy the moral precepts contained in the law and the 
prophets, but to fulfill or confirm them. 

Nothing is so steadfast as the eternal truths of morality : the hea- 
vens may pass away, and the whole frame of nature be dissolved, 
but the rules of righteousness shall remain immutable and immortal. 
And therefore he ordered his disciples, on the severest penalties, 
both to enforce by preaching and example the strict observation of 
all the moral precepts contained in the sacred writings ; and that in 
a much greater latitude than they were taken by the teachers of 
Israel. And, in consideration of the frailties of human nature, 
taught them that excellent form of prayer, which has been used by 
Christians of all denominations to this very day. 

" Our Father which art in heaven," etc. If earthly parents are 
called fathers, the Almighty has the best title from every creature, 
and particularly from men, being the Father of their spirits, the 
Maker of their bodies, and the continual Preserver of both. Nor is 
this all : he is our Father in a still higher sense, as he regenerates 
us, and restores his image upon our minds : so that, partaking of 
his nature, we become his children, and, therefore, we can, with a 
holy boldness, call him by the title of that relation. In the former 
sense, God is the Father of all his creatures, whether good or bad ; 
but in the latter, he is the Father only of the righteous. 

Father is the most magnificent title invented by philosophers or 
poets in honor of their gods. It conveys the most lively idea pos- 
sible to be conveyed to the human breast. As it is used by mankind 
in general, it marks the essential character of the true God ; namely, 
that he is the first cause of all things, or author of their being ; 
and at the same time, conveys a strong idea of the tender love he 
bears to his creatures, whom he nourishes with an affection, and 
protects with a watchfulness, infinitely superior to that of any 
earthly parent. 

The name of Father also teaches us, that we owe our being to 
God, points out his goodness and mercy in upholding us, and ex- 
presses his power in giving us the things we ask ; none of which are 
more difficult than creation. Nor is this all. We are likewise taught 
to give the great God the title of Father, that our sense of the 



Life op our Lord Jesus Christ. 



205 



tender relation in which he stands to us may be confirmed, our faith 
in his power and goodness strengthened, our hopes of obtaining what 
we ask in prayer cherished, and our desire of obeying and imitating 
him quickened ; for the light of Nature teaches us that it is dis- 
graceful in children to degenerate from their parents, and that they 
cannot commit a greater crime than to disobey the commands of an 
indulgent father. 

Lastly, we are commanded to call him our Father, in the plural 
number, and that even in our secret addresses to the throne of 
grace, to put us in mind that we are all brethren, the children of 
one common parent ; and that we ought to love one another with 
sincerity, as we pray not for ourselves only, but for all the human 
race. 

" Who art in heaven." These words do not suppose the presence 
of God confined ; he is present every where, about our paths and 
about our bed, and narrowly inspecteth every action of the sons of 
men : but they express his majesty and power, and distinguish him 
from those we call fathers upon earth, and from false gods which 
are not in heaven, the happy mansions of bliss and felicity, where 
the Almighty, who is essentialy present in every part of the uni- 
verse, gives more especial manifestations of his presence to such of 
his creatures as he hath exalted to share with him in the eternal 
felicities of the heavenly Jerusalem. 

"Hallowed be thy name." By the name of God the Hebrews 
understood God himself, his attributes and his works ; and therefore 
the meaning of the petition is, may thy existence be universally 
believed, thy presence loved and imitated, thy works admired, thy 
supremacy over all things acknowledged, thy providence reverenced 
and confided in. May all the sons of men think so highly of his 
Divine Majesty, of his attributes and of his works : and may we so 
express our veneration for God, that his glory may be manifested in 
every corner of the world ! 

"Thy kingdom come." Let the kingdom of the Messiah, or the 
Gospel dispensation, be extended to the utmost parts of the earth, 
that all the children of men may become one fold under one shepherd, 
Jesus Christ the righteous. 

"Thy will be done in earth, as it is in heaven." May thy will, 
0 thou great Father of the universe, be made known to us by the 
light of thy glorious Gospel, that we may be enabled to imitate the 
angels of light, by giving as sincere, universal, and constant obe- 



203 



Life of our Lord Jesus Christ. 



dience to thy divine commands, as the imperfections of human na- 
ture will permit. 

" Give us this day our daily bread." Give us from time to time 
such wholesome and proper food, that we may be enabled to wor- 
ship thee with cheerfulness and vigor. 

"And forgive us our debts, as we forgive our debtors." The 
great God, as supreme governor of the universe, has a right to. sup- 
port his government by punishing those who transgress his laws. 
The suffering of punishment therefore is a debt which sinners owe 
to the divine justice ; so that, when we ask God in prayer to forgive 
our debts, we beg that he would be mercifully pleased to remit the 
punishment of all our sins ; and that, laying aside his displeasure, 
he would receive us into favor, and bless us with life eternal. In this 
petition, therefore, we confess our sins, and express the sense we 
have of their guilt; namely, that they deserve death; and surely 
nothing can be more proper than such a confession in our addresses 
to God ; because humility, and a sense of our own unworthiness, when 
we ask favors of the Almighty, whether spiritual or temporal, have 
a tendency to augment the goodness of God in bestowing them 
upon us. 

The terms of this petition are worthy our notice : " Forgive us 
only as we forgive." We must forgive others, if we hope ourselves 
to be forgiven ; and are permitted therefore to crave from God such 
forgiveness only as we grant to others : so that if we do not forgive 
even our enemies, we seriously and solemnly implore the Almighty 
to condemn us to the punishments of eternal death ! How remarkably 
careful, therefore, should men be to purge their hearts from all 
rancor and malice before they venture into the temple of the 
Almighty God, to offer up their prayers to the throne of grace ! 

"And lead us not into temptation, but deliver us from evil." 
That is, do not lead us into such temptations as are too hard for 
human nature ; but deliver us, by some means, from the evil ; either 
by removing the temptation, or increasing our strength to resist it. 
This petition teaches us to preserve a sense of our own inability to 
repel and overcome the solicitations of the world, and of the 
necessity there is of our receiving assistance from above, both to 
regulate our passions, and to conquer the difficulties ot a religious 
life. 

u For thine is the kingdom, the power, and the glory, forever." 
Because the government of the universe is thine forever, and thou 
alone possessest the power of creating and upholding all things ; and 



Life of our Lord Jesus Christ. 



207 



because the glory of thine infinite perfections remains eternally with 
thee, therefore all men ought to hallow thy name, submit themselves 
to thy government, and perform thy will. And, in an humble sense 
of their dependence, seek from thee the supply of their wants, the 
pardon of their sins, and the kind protection of thy providence. 

This is emphatically called the Lord's Prayer, because delivered 
by the Son of God himself; and therefore we should do well to 
understand it thoroughly, that when we enter the temple of the Lord, 
and address him in solemn prayer, we may have hopes that he will 
grant our petitions. And, above all, not to harbor in our breasts 
the least envy or malice against any who have offended us ; for it is 
only on a supposition that we have forgiven others, that we have the 
least reason to hope for obtaining forgiveness from the great 
Creator. 

The conciseness and simplicity of this prayer of our Lord's, ought 
to be an example unto us in all our petitions to the Father Almighty, 
that we observe the same uniformity and order, and not to multiply 
words to the exclusion of meaning, as is sometimes the case. 

The divine Preacher proceeded to consider the great duty of fast- 
ing, in which he directed them not to follow the hypocrites in dis- 
figuring their faces, and in clothing themselves in the melancholy 
weeds of sorrow, but to be chiefly solicitous to appear before God 
as one that truly fasteth. Then will the Almighty, who constantly 
surrounds us, and is acquainted with even the most secret thoughts 
of our hearts, openly bestow upon us the rewards of a true penitent, 
mortification, contrition, and humility : he can discern without the 
external appearance of sorrow and repentance. It must, however, 
be remembered that our blessed Saviour is here speaking of private 
fasting, and to this alone his directions are to be applied ; for when 
we are called upon to mourn over public sins or calamities, it ought 
to be performed in the most public manner. 

Heavenly-mindedness was the next virtue inculcated by the 
blessed Jesus; and this he recommended with a peculiar earnestness, 
because the Jewish doctors were in general strangers to this virtue, 
in which he was desirous his followers should be clothed, as being 
the most excellent ornament for a teacher of righteousness. 

This virtue is strenuously recommended by our beloved Saviour, 
by showing the deformity of its opposite — covetousness, which has 
only perishable things for its object. " Lay not up for yourselves 
treasures upon earth, where moth and rust doth corrupt, and 
where thieves break through and steal ; but lay up for yourselves 



208 



Life of our Lord Jesus Christ. 



treasures in heaven, where neither moth nor rust doth corrupt, and 
where thieves do not break through and steal : for where your trea- 
sure is, there will your heart be also." Mat. vi. 19-21. More solid 
happiness will accrue from depositing your treasures in the chambers 
of the courts of heaven than in this earthly habitation of clay, where 
they are subject to a thousand disasters, and, even at best, can 
remain only for a short series of years ; whereas those laid up in the 
heavenly Jerusalem are permanent, subject to no accident, and will 
purchase " a crown of glory that fadeth not away, eternal in the 
heavens." 

Nor let any man be so foolish as to think he can place his heart 
on the happiness of a future state, when his treasures are deposited 
in the vale of misery ; for wherever are laid up the goods which his 
soul desireth, there his heart and affections will also remain. If 
therefore, ye are desirous of sharing in the joys of eternity, you must 
lay up your treasures in the "mansions of my Father's kingdom." 
Lest they should imagine it was possible to be both heavenly- 
minded and covetous at the same time, he assured them that this was 
fully as absurd as to imagine a person could, at the same time, serve 
and divide his affections equally between two masters of opposite 
characters. "No man can serve two masters: for either he will hate 
the one and love the other ; or else he will hold to the one and despise 
the other. Ye cannot serve God and mammon." Mat. vi. 24. 

To strengthen this doctrine, he added a few plain and evident 
instances of the power, perfection, and extent of God's providence, 
in which his tender care for the least and weakest of his creatures 
shines with a remarkable lustre, demonstrating the wise and parental 
attention of the Deity to all the creatures of his hand. He desired 
them to observe the birds of the air, the lilies, and even the grass 
of the field ; leading his most illiterate hearers to form a more elevated 
and extensive idea of the divine government than the philosphers had 
attained ; who, though they allowed in general that the world was 
governed by God, had very confused notions of his providence with 
regard to every individual creature and action. He taught them that 
the Almighty Father of the whole is the guardian and protector 
of every being in the universe ; that every action is subject to his 
will, and that nothing is left to the blind determination of chance. 

And if we direct our lives according to the divine will, we have 
surely no reason to be anxious about the necessaries of life. " Be- 
hold," says the blessed Jesus, "the fowls of the air; for they sow 
not, neither do they reap, nor gather into barns : yet your heavenly 



Life of our Lord Jesus Christ. 209 



Father feedeth them. Are ye not much better than they ?" Mat. vi. 26. 
Are not the fowls of the air, who have no concern for future wants, 
fed and nourished by the beneficent hand of your benevolent Father ? 
And can ye doubt that man, whom he hath made the lord of the whole 
earth, shall be destitute of his tender care ? " And why take ye thought 
for raiment ? Consider the lilies of the field, how they grow : they 
toil not, neither do they spin ; and yet I say unto you, that even Solo- 
mon in all his glory was not arrayed like one of these." Mat. vi. 28, 29. 
Consider the lilies that so finely adorn the adjacent fields ; how beautiful 
their form ! how lively their colors ! how fragrant their scent ! The pro- 
ductions of art but faintly imitate them ! Even Solomon himself, 
dressed in his splendid robes of royalty, was but meanly adorned in 
comparison of these. And surely if Omnipotence thus beautifully 
clothes the inanimate productions of the field, whose duration is 
remarkably transient and uncertain, you have not the least reason 
to doubt but he will bless your honest endeavors, and send you pro- 
per clothing. Are ye not of infinitely more value than they ? Be 
you anxiously solicitous to obtain the happiness of the life to come ; 
and all the good things of this life shall, in the course of Divine Pro- 
vidence, be added unto you. 

Our Lord then prohibited all rash and uncharitable censure, either 
with regard to the characters of others in general, or of their actions 
in particular ; lest, in so doing, both God and man resent the injury. 
If you judge charitably, says the meek and benevolent Redeemer of 
the human race, making proper allowances for the frailties of human 
nature, and are ready to pity and pardon their faults, both your 
heavenly Father and man will deal with you after the same manner. 
But if you always put the harshest construction upon every action, 
and are not touched with a feeling of your brother's infirmities, nor 
show any mercy in the opinions you form of his character and actions, 
no mercy will be shown you either from Omnipotence or the sons of 
men. God will inflict on you the punishments you deserve, and the 
world will be sure to retaliate the injury. " Judge not, that ye be 
not judged. For with what judgment ye judge, ye shall be judged : 
and with what measure ye mete, it shall be measured to you again." 
Mat. vii. 1, 2. 

The blessed Jesus, in his pious discourse, told them to inculcate an 
entire reformation in themselves ; a particular absolutely necessary 
in those whose office it is to reprove and reform their brethren. And 
surely nothing can be more preposterous, than to condemn in others 
what we practice ourselves ; or to set up for reformers of the world, 



210 



Life of our Lord Jesus Christ. 



when we are ourselves contaminated with the most enormous vices. 
With what countenance can we undertake to rebuke others for small 
faults, when we are ourselves plunged in the most detestable pollutions ? 
Well might the Redeemer of the world say — " Thou hypocrite, first 
cast the beam out of thine own eye ; and then shalt thou see clearly 
to cast out the mote out of thy brother's eye." Mat. vii. 5. 

These are the important points of doctrine recommended by the 
infallible Preacher, as necessary to the teachers of the Gospel of 
peace ; but it is not enough that they know and practice the several 
branches of their duty : to extend their doctrines among mankind, 
there must also be a readiness and even a desire in the people to 
receive them ; for if these be wanting, all attempts to spread these hea- 
venly truths will prove abortive ; and therefore our blessed Saviour 
added, " Give not that which is holy unto the dogs, neither cast ye 
your pearls before swine, lest they trample them under their feet, 
and turn again and rend you." Mat. vii. 6. Do not reprove men 
of a snarling disposition, as the attempt, instead of having the happy 
effects intended, will but provoke them to pursue their wickedness with 
greater boldness than ever. You may warn others against their com- 
pany and example ; you may weep over them, and you may pray to 
your heavenly Father for them ; but you cannot reprove them with 
safety or any hope of success. Lest the disciples should think that 
these precepts were not to be attained by human nature, he directed 
them to apply to God for the assistance of his Spirit, together with 
all other blessings necessary to their salvation; assuring them, that 
if they asked with earnestness and perseverance, the Father of mer- 
cies would not fail to answer their request, and give them whatever 
they desired. Adding the noblest precept of morality that was ever 
delivered by any teacher — " All things whatsoever ye would that 
men should do unto you, do ye even so to them : for this is the law 
and the prophets." Mat. vii. 12. How clear a rule of duty is this, 
and how easy and applicable to practice ! Look into your own 
breast, and do as you would be done by in every condition. 

Having enforced these heavenly precepts, he exhorted them to 
place an humble dependence on the Spirit, to strive to practice the pre- 
cepts of religion, however difficult the task may appear. " Enter ye in 
at the strait gate ; for wide is the gate, and broad is the way that 
leadeth to destruction, and many there be which go in thereat. Be- 
cause strait is the gate, and narrow is the way which leadeth unto 
life, and few there be that find it." Mat. vii. 13, 14. How strait 
indeed is the gate, how narrow the way that leadeth to life ! In the 



Life of our Lord Jesus Christ. 



211 



way nothing can be found that flatters the flesh, but many things 
that have a tendency to mortify it: poverty, fasting, watching, 
injuries, chastity, sobriety. And with regard to the gate, it receives 
none that are puffed np with the glory of this life ; none that are 
elated and blown up with pride; none that are distended with 
luxury. It does not admit those that are laden with the casket of 
riches, or encumbered with the goods of this world. None can 
pass through it but those who are stripped of all worldly lusts, and 
who, having put off their bodies, are, if I may be allowed the 
expression, emaciated into spirits. There is, however, no reason 
for us to despair of entering this heavenly portal ; if we sincerely 
endeavor, the assistance of the Holy Spirit will make us more than 
conquerors ; and we shall safely pass through the strait gate, and 
pursue our journey with ease along the narrow path, till we arrive 
at the blissful mansions of the heavenly Canaan. But lest evil- 
minded men, under the mask of piety and religion, should endeavor 
to draw them from the paths of righteousness, our blessed Saviour 
cautioned his disciples to beware of such persons, and carefully 
make the strictest scrutiny into their lives and doctrines. 

Our Lord closed his sermon with the parable of the houses built 
on different foundations ; intimating that the bare knowledge, or the 
simple hearing of the most divine lessons of morality ever delivered, 
nay, even the belief of these instructions without the practice of 
them, is of no manner of importance. Religion alone is the foun- 
dation which can so firmly establish us, that we cannot be shaken by 
all the tempests of afflictions, temptations, and persecutions of the 
present age. It is this foundation alone, which, like a flinty rock, 
or the eternal basis of the mountains, can support us in the day of 
trial. This alone can enable us to frustrate the attempts of men 
and devils, and patiently endure all the troubles of mortality. 

In mansions above, 

Near the fountain of love, 
Where no moth nor corruption can enter, 

Oh ! be it thy care 

To lay up treasures there, 
Where thy heart's best affection may centre. 

Earth's joys pass away, 

Her treasures decay, 
Her pride is not worth the securing, 

Her pomp will deceive, 

Her flatteries grieve, 
All fading, and nothing enduring. 



212 



Life of our Lord Jesus Christ. 



But treasures in heaven 
Can never be riven, 

But endure as the throne of Jehovah, 
When all else decay, 
And time passes away, 

And life's troubled journey is over. 

The high meed of fame, 
The bright laurel' d name, 

Some dark disappointment may sever ; 
Then away from all strife, 
In the Lamb's book of Life, 

Let our names stand engraven forever. 



CHAPTER VII. 



OUR BLESSED LORD CURES THE LEPROSY AND PALSY — CASTS OPT A DEVIL — SUCCORS THE 
MOTHER-IN-LAW OF PETER J AND PURSUES HIS JOURNEY THROUGH THE COUNTRY OP 
GALILEE. 

AVIXG finished his excellent discourse, 
the great Preacher of Israel came down 
from the mountain, surrounded by a mul- 
titude of people, who had listened with 
astonishment to the doctrines he deli- 
vered, which were soon confirmed by 
divers miracles. A leper met him in his 
way to Capernaum, and being doubtless 
acquainted with the wondrous works he 
had already performed, threw himself with great humility before 
the Son of God, using this remarkable expression, " Lord, if thou 
wilt, thou canst make me clean." The species of leprosy common 
among the Jews, and other eastern nations, was equally hideous and 
infectious; but this was so far from preventing the blessed Jesus 
from approaching so loathsome an object, that it increased his pity ; 
he even touched him; but, instead of being polluted himself, the 
leper was instantly cleansed, and he departed glorifying God. 

The evangelist adds, that Jesus forbade him to tell any person 
what had been done, but repair immediately to the priest, and offer 
the gift commanded by Moses. Having effected the cure on the 
leper, our blessed Lord proceeded to Capernaum ; but as he entered 
the city, he was met by a Roman centurion, who represented to him, 
in the most pathetic manner, the deplorable condition of his servant, 
who was grievously afHicted with a palsy. The compassionate Re- 
deemer of the world listened attentively to his complaint, and im- 
mediately told him he would come and heal him. The centurion 
thought this a great condescension to one that was not of the seed 
of Jacob, and therefore told him that he did not mean that he should 
give himself the trouble of going to his house, as this was an honor 
he had not the least reason to expect, he being assured that his word 
alone would be sufficient ; disease and devils being as much subject 
to his commands, as his soldiers were to him. 

(213) 




214 



Life of our Lord Jesus Christ. 



Our Lord was amazed at these words, not that he was ignorant of 
the centurion's faith, or the basis on which it was built ; he well 
knew the thoughts of his heart long before he uttered his request ; 
but he was filled with admiration at the exalted idea the Roman 
officer had conceived of his power ; and to make this faith the more 
conspicuous, he gave it the praise it so justly deserved. " Verily, I 
say unto you, I have not found so great faith, no not in Israel." 

This centurion doubtless relied on the miracle Jesus had before 
wrought upon the nobleman's son ; but the excellency and peculiarity 
of it consisted in applying the most grand ideas of superior power 
to Jesus, who, according to outward appearance, was only one of the 
sons of men. This exalted faith induced the blessed Jesus to declare 
the gracious intentions of his Almighty Father with regard to the 
Gentiles ; namely, that he would as readily accept their faith as that 
of the Jews ; and place them with Abraham, Isaac, and Jacob, in 
the kingdom of heaven, while those who boasted of being the off- 
spring of the great patriarchs, but fell far short of the heathens in 
faith, should be excluded from the blissful seats of paradise. " And 
I say unto you, that many shall come from the east and west, and 
shall sit down with Abraham, and Isaac, and Jacob, in the kingdom 
of heaven. But the children of the kingdom shall be cast out into 
outer darkness; there shall be weeping and gnashing of teeth." Mat. 
viii. 11, 12. 

Having thus addressed the multitude, the blessed Jesus turned 
himself to the centurion, and said, " Go thy way ; and as thou hast 
believed, so be it done unto thee." Though the idea thou hast con- 
ceived of my power is just, though remarkably great, as a reward 
for thy faith I grant the petition thou hast asked of me. And the 
evangelist adds, "his servant was healed in the self-sa,me hour." 
Mat. viii. 13. On the succeeding Sabbath our Saviour went into 
the Jewish synagogue at Capernaum and taught the people, deliver- 
ing his instructions in so graceful and elegant a manner, that they 
were all astonished ; and to increase their admiration, one of the 
congregation, possessed of an unclean spirit, cried out in a terrible 
manner, " Let us alone: what have we to do with thee, thou Jesus 
of Nazareth ? Art thou come to destroy us ? I know thee who thou 
art, the Holy One of God." Mark i. 24. 

But the blessed Jesus, who wanted the testimony of no such con- 
fessors, commanded him to keep silence, and immediately come out 
of the man ; which command the evil spirit instantly obeyed, to the 
great surprise and astonishment of all the spectators. The enemies 



CHRIST CLEANSING THE LEPER. 215 



Life of our Lord Jesus Christ. 



217 



of the Gospel have always endeavored to depreciate our Saviour's 
miracles, pretending that no more is meant by a person possessed of 
the devil than that he was afflicted by some loathsome disease ; and 
that because sepulchres were considered as polluted places, therefore, 
whenever any melancholy persons frequented them, they were said 
to be possessed with unclean spirits. They add that it will be diffi- 
cult to assign a reason why demons were at this time more numerous 
in Judea than in any other country. 

To the first of these objections, namely, that the demoniacs 
were, in reality, nothing more than persons afflicted with some loath- 
some disease, we reply, it is evidently false ; the evangelist having 
taken care to be very particular on this head. " They brought unto 
him all sick people that were taken with divers diseases, and those which 
were possessed with devils, and those which were lunatic, and those 
that had the palsy, and he healed them." Mat. iv. 24. "He gave to 
the apostles power against unclean spirits, to cast them out, and to 
heal all manner of sickness, and all manner of disease." Mat. x. 1. 
And accordingly, " He healed many that were sick of divers diseases, 
and cast out many devils." Mark i. 34. 

It is therefore evident that those said to be possessed with unclean 
spirits were different from those that had diseases. Let us therefore 
pass to the second objection, and see whether we cannot give a satis- 
factory reason why demons were, at this time, more numerous in 
Judea than in any other country. 

That there were evil spirits of this kind is abundantly evident 
from the Holy Scriptures, the sacred penmen having taken care to 
acquaint us with their origin and fall, their names and numbers, 
their government and orders, their malicious designs and employ- 
ments, with several other particulars : so that no one can doubt of 
the existence of demons, who believes these holy oracles to be 
the word of God. And it is equally evident, both from profane 
and sacred history, that before our Saviour's advent great numbers 
of men were possessed of those evil spirits. The truth is, these 
spirits of darkness had at this time taken possession of so large a 
share of the world, that they began to rival the Almighty in his 
worship; and therefore one end of the incarnation of the Son of 
God was, "that he might destroy the works of the devil." And 
hence we may easily see the reason why Omnipotence suffered 
these apostate spirits to appear so frequently in Judea at the time 
of our Saviour's ministry, namely, that the Son of God might, in a 
14 



218 



Life of our Lord Jesus Christ. 



more signal manner, triumph over all the powers of darkness, and 
convince mankind that he was truly the Saviour of the world. 

But to return. The fame of this miracle was soon spread over 
the neighboring country. He had before healed the sick, and done 
many other wonderful things ; but to command with authority the 
unclean spirits to quit their residence, and to see these enemies to 
mankind readily obey his voice, filled them with astonishment, and 
abundantly convinced them that he was filled with the Spirit of 
God. 

It has been asked, why the devil, who, it is plain from the text, 
knew our Saviour to be the Son of God, should put it into the heart 
of Judas to betray him, since this was the proper method of ac- 
complishing the redemption of mankind ? but the answer to this is 
obvious and easy. The devil, doubtless, knew Jesus to be the Mes- 
siah ; but he was ignorant of the mystery of man's redemption : 
and, therefore, though he was not ignorant of his divinity, yet he 
might be so far infatuated as to think, that by destroying his body 
he should defeat the great design of Omnipotence. For, however 
extensive we may suppose his intellectual faculties to be, yet the 
wonderful work of man's redemption by the death of Christ, was a 
mystery that no finite understanding could comprehend, till God 
himself was pleased to reveal it. 

Having performed this astonishing miracle in the synagogue, our 
Lord retired to Peter's house, where he found his wife's mother sick 
of a fever ; but on his taking her by the hand, she was immediately 
restored to her former health, and arose from the bed, and "minis- 
tered unto him." 

The evangelist St. Luke, in his account of this miraculous cure, 
tells us that he "rebuked the fever" (Luke iv. 39), to intimate his 
authority over all diseases, being analogous to the figurative expres- 
sions in Scripture, which not only represent all inanimate creatures 
as servants to the Almighty, but diseases, famine, pestilence, and 
the like, as executioners waiting on him to inflict punishment on 
rebellious sinners: "Before him went the pestilence, and burning 
diseases went forth at his feet." The fame of the miracles was soon 
spread through the city ; and as soon as the Sabbath was over, 
which ended at the setting of the sun, the whole city was gathered 
together ahout Peter's house, and with them great numbers of sick 
persons, and those possessed with devils. The sight of so many 
objects in distress excited the pity of this heavenly Physician, so 
that he immediately healed them all. And thus was the prophecy 



Life of our Lord Jesus Christ. 219 



of Isaiah fulfilled — "Himself took our infirmities, and bare our 
sicknesses." 

But the vast concourse of people that now gathered around him 
in Capernaum began to be troublesome, and he retired into a desert, 
whither the multitude soon followed him, and entreated him never to 
depart from them. But as this request was inconsistent with the 
design of his mission, he, for the first time, refused their request, 
" and preached in the synagogues of Galilee/' Luke iv. 44. 



CHAPTER VIII. 



JESUS CONFIRMS HIS MISSION BY PRODUCING A MIRACULOUS DRAUGHT OF FISHES — CURING 
THE LEPROSY A SECOND TIME — APPEASING THE BOISTEROUS WAVES — CASTING DEVILS 
OUT OF DIVERS PERSONS GRIEVOUSLY POSSESSED. 

UR blessed Lord, having spread his glo- 
rious doctrine throughout Galilee, re- 
turned to Capernaum, followed by such 
throngs of people, that he found it ne- 
cessary to step into Peter's ship ; from 
whence he taught the multitude who 
stood on the shore, listening with great 
attention to his doctrine. Having con- 
cluded his sermon, he turned himself to 
Simon Peter, desiring him to launch out farther from the shore, and 
let down his net. On which the disciple told him of the unsuccess- 
ful pains they had taken during the whole night ; but added, that he 
would, in obedience to his command, make one trial more. Nor had 
he any cause to repent ; for the net was no sooner in the lake, than 
they found it so full of large fishes, that it was in danger of breaking. 

This success, after such ill-fortune, astonished Peter, who falling 
down at the feet of Jesus, cried out, "Depart from me, for I am a 
sinful man, 0 Lord." He was conscious of the many sins he had 
been guilty of, and therefore afraid of being in the. company of so 
divine a person, lest some , infirmity, or offence, might have exposed 
him to more than ordinary chastisement. But the benevolent Re- 
deemer of mankind dissipated his fears, and told him, that from 
henceforth the employments for him and his companions should be 
far more noble : they should catch men ; that is, they should turn 
them from the crooked paths of iniquity to the straight road leading 
to the heavenly mansions. 

This miracle was considered by the disciples as a plainer manifest- 
ation of his being the Son of God, than they had seen him perform 
on the sick in the neighborhood of Capernaum. It was a received 
opinion among the Jews that all good men, by prayers aud laying 
their hands on the sick, were able to cure certain diseases, and even 
to cast out devils; but that the creatures inhabiting the elements of 
(220) 




Life of our Lord Jesus Christ. 



221 



air, or water, were subject only to the commands of Omnipotence 
himself : consequently the power shown by our blessed Saviour, on 
this occasion, undeniably proved him to be divine. And, accord- 
ingly, this demonstration of his power rendered these disciples, for 
the future, absolutely devoted to his will ; and, in the greatness of 
their admiration, they abandoned every thing, and followed the Sa- 
viour of the world. 

The disciples being thus attached to their Divine Master, fol- 
lowed him through the cities of Galilee, where, according to his 
usual custom, he preached the Gospel of the kingdom of God, and 
confirmed the doctrines he delivered, with astonishing miracles. In 
one of these cities through which he passed, he found " a man full 
of leprosy, who seeing Jesus, fell on his face and besought him, say- 
ing, Lord, if thou wilt, thou canst make me clean." Luke v. 12. 

It was the custom in Judea for the priests to banish from society 
those persons who were afflicted with the contagious species of leprosy. 
The disease of this person therefore was of a less pestilent kind, as 
he was suffered to be present to join the conversation of men. His 
case, however, excited the pity of the compassionate Jesus, who im- 
mediately cleansed him, ordered him to repair to Jerusalem, and, 
after showing himself to the priest, offer the gifts commanded by 
Moses; giving him the same admonition he had done to others, 
namely, not to tell any man what had been done for him. But the 
blessing he had received was so great and unexpected, that, instead 
of concealing, he published every where the great things Jesus had 
done for him ; which brought such crowds to the Son of God, that 
he was obliged to retire from Capernaum into the wilderness, to 
refresh his body with rest, and his spirit with prayer and medita- 
tion. The generality of commentators supposed that this leper, and 
the other mentioned in the foregoing chapter, are one and the same 
person ; but this is a mistake : the former was cured in the fields, 
the latter in the city. After cleansing the first, Jesus went to Ca- 
pernaum and healed the centurion's son ; but after curing the latter, 
he retired into the wilderness to shun the prodigious crowds which 
soon gathered round him, from the leper's publishing every where 
the miracle Jesus had wrought for him. If the curious should wish 
to inquire why our blessed Saviour so often commanded the people 
to conceal his miracles, we answer them : His modesty and humi- 
lity would not suffer that his works should have the least appearance 
of ostentation ; nor the Jews to have the least pretence for accusing 
him of seeking his own glory. Nor was it proper, at this time, to 



222 



Life of our Lord Jesus Christ. 



irritate the Scribes and Pharisees. He well knew, that in a certain 
determinate space of time they would bring about what had been 
determined concerning him in the Councils of Omnipotence. In the 
mean time, "he was to work the works of him that sent him while 
it was day" (John ix. 4), and to propagate his Gospel as much as 
possible, both among the Jews and Gentiles ; which could not have 
been so conveniently performed if the greatness of his miracles 
had once provoked the malice and envy of his enemies to exert 
their utmost power against him. He likewise knew the mad capri- 
cious humor of the multitude, and had reason to apprehend " that 
they might come and take him away by force and make him king" 
(John vi. 15), if all his miracles had been blazed abroad before he 
had sufficiently instructed them in the spiritual nature of his king- 
dom, and that his throne was not to be established in the earthly, 
but in the heavenly Jerusalem. 

From these instances we see that the blessed Jesus did not, with- 
out sufficient reason, desire his miracles to be concealed. The fame 
of this single miracle being spread through the neighboring countries, 
brought such multitudes of people to Capernaum, that, as we have 
already observed, he was obliged to retire into a solitary part of the 
neighboring wilderness. Nor could he long enjoy the repose of 
the tranquillity he sought even in this thirsty waste ; the people 
soon discovered the place of his retreat, and nocked to him from 
every quarter. 

Our blessed Lord, finding all his endeavors to conceal himself in 
the desert would be in vain, ordered his disciples to accompany him 
to the other side of the lake ; upon which a certain scribe, who 
happened to be present, declared he would follow him ; but Jesus, 
who well knew that his desire was only to gain the profits and 
advantages of an earthly kingdom, which he supposed the Messiah 
would establish, told him, if he intended nothing more by following 
him than to improve his worldly fortune, he would find himself 
wretchedly mistaken. " The foxes have holes," said the blessed 
Jesus to this teacher of Israel, " and the birds of the air have nests ; 
but the Son of man hath not where to lay his head." Mat. viii. 20. The 
title, "son of man" is a name by which the Messiah is called in the 
prophecy concerning him recorded by the prophet Daniel, vii. 13, 
where his universal dominion is described; and therefore, when 
applied to our great Eedeemer, denotes his human nature, and, at 
the same time, conveys an idea of that glorious kingdom over which 
he was in his human nature to preside. But as it was also the name by 



Life of our Lord Jesus Christ. 223 

which the old prophets were called, from the contempt in which they 
were held by their countrymen, it is used on several occasions to 
express the deep humiliation of the Son of God. 

The disciples having prepared the ship, took on board their 
Master, and departed for the other side of the lake, attended by 
many boats full of people, who were desirous of hearing his heavenly 
discourses, and being spectators of his astonishing works. But 
Jesus being fatigued with the labors of the day, sat himself down at 
the stern of the ship and fell asleep. The weather, which had till 
now been calm and serene, suddenly changed. A terrible storm 
came on, and the rising waves dashed impetuously against the ship, 
threatening every moment to bury them all in the bowels of the deep. 
The darkness of the night increased the horrors of the tempest. 
Now they were carried on the top of the mountainous wave, and 
seemed to touch the skies ; then plunged to the bottom of the deep, 
while the foaming billows roared horribly above them. In vain the 
disciples exerted their utmost strength ; the storm continued to 
increase, and baffled all the efforts of human exertion. The waves 
broke over the ship, the water rushed in, and she began to sink. 
All hopes of escaping were vanished; despair seized every individual; 
and they were on the brink of perishing, when they ran to Jesus, 
crying out, " Master, Master, we perish!" Their vehement cries 
roused him from his sleep. He raised his hand, so often employed 
in acts of mercy and benevolence, and, with a stern and awful voice, 
rebuked the boisterous element. The raging sea instantly obeyed 
his command; the serial torrent stopped short in its impetuous 
course, and became silent as the grave ; while the mountainous 
waves sunk at once into their beds, and the surface of the deep 
became as smooth as polished marble. 

The disciples had before seen their great Master perform many 
miracles ; and therefore had abundant reason to rely wholly on his 
power and goodness. They should have considered that he, who 
could by his word restore the sick, and bring the inhabitants of the 
sea to their nets, could with the same ease have supported them on 
the surface of the deep, had the ship sunk beneath them, and carried 
them safe to the place whither they were going. But they seemed 
to have forgotten the power of their Master, and, when human- 
assistance failed, to have abandoned all hopes of life. The blessed 
Jesus therefore very justly rebuked them, "Why are ye fearful? 
How is it that ye have no faith?" Why should you doubt of my 
power to protect you ? The voyage was undertaken at my command, 



224 



Life of our Lord Jesus Christ. 



and therefore you should have been confident that I would not suffer 
you to perish in it. It is indeed strange that the disciples should 
have been so remarkably terrified during the storm, and after it to 
make this singular reflection, " What manner of man is this, that 
even the winds and the sea obey him!" Mat. viii. 27. 

But it should be remembered, that the terror of the storm had 
deprived them of all presence of mind, so that they did not recollect 
the divine power of their Master during the fury of the tempest ; 
and the transition from a terrible storm to the most perfect calm 
was so quick and astonishing, that they uttered this reflection before 
the confusion in their minds was over. Soon after the storm was 
allayed, they arrived in the country of Gadara ; and, on their land- 
ing, two men possessed with devils came from the tombs to meet Jesus. 
One of them, who was more furious than the other, had been often 
bound with chains and fetters, but to no purpose, being always 
broken with great fury, so that no man attempted further to restrain 
him. Being therefore at liberty, he shunned the society of men, 
wandering day and night in desert places, among the sepulchres or 
caverns where the dead were deposited, crying and making the most 
dismal complaints, and cutting himself with stones. The disciples 
were terrified at the approach of these furious mortals ; but Jesus 
soon dissipated their fears, commanding, while the men were at a 
distance, the devils to come out of them. The heavenly mandate 
was no sooner given, than they fell on their faces, crying out, "What 
have I to do with thee, Jesus, thou Son of the most high God?" 
Mark v. 7. "Art thou come hither to torment us before the time?" 
Mat. viii. 29. "I adjure thee by God, that thou torment me not." 
Mark v. 7. The apostate spirits well knew the power of the Son of 
God, and trembled lest he should immediately cast them into the 
torments prepared for them, and not suffer them to continue roving 
through the earth till the day of judgment, when they should be 
condemned to eternal punishment in the sight of the whole creation. 

Jesus being willing that the torments suffered by these miserable 
men should be known before he healed them, asked one of the devils 
his name, who anwsered, "Legion, for we are many." Mark v. 9. 
Begging at the same time, that he would not command them to repair 
into the deep, or bottomless pit, but suffer them to enter a herd of 
swine feeding at a distance. How subtle are the wiles of the devil ! 
The power of the Son of God he knew was not to be resisted ; but 
he could not help envying the benevolent miracles he had wrought 
for the sons of men, and was therefore willing to prevent, as much 
as possible, their good effects on the miserable people of this country. 



Life of our Lord Jesus Christ. 225 

This was the true reason why he begged leave to enter the herd of 
swine : he knew if he could obtain that permission, he could destroy 
them ; and this he hoped would render our ever-blessed Saviour 
odious to the wicked inhabitants of Gadara. Though Jesus well 
knew his crafty design, yet he permitted the devils to enter the 
swine, that his disciples, and others who were with him, might be 
£illy convinced these unhappy persons were really possessed by 
apostate spirits ; and, at the same time, gave them a terrible in- 
stance of their power when free from all restraint. The divine 
permission was no sooner granted, than the spectators beheld, at a 
distance, the torments these poor creatures suffered, with what amaz- 
ing rapidity they ran to the confines of the lake, leaped from the 
precipices into the sea, and perished in the waters ; while the per- 
sons, who a moment before were raving and cutting themselves in 
the most shocking manner, became at once meek and composed, 
having recovered entirely the exercise of their reason. The keepers 
of the herd, terrified at this astonishing miracle, ran into the city, 
publishing in every part the cure of the men possessed with the 
devils, and the destruction of the swine. This surprising report 
threw the inhabitants into the greatest consternation : they left the 
city to the spectators of 'so wonderful an event ; but when they saw 
the men who had been possessed sitting at the feet of Jesus, decently 
clothed, and in their right minds, their fear was increased. For 
knowing they had trespassed in keeping the swine, which was con- 
trary to the law of Moses, they dreaded a more severe punishment ; 
and being ignorant of the goodness of Jesus, though he had given 
them so remarkable a proof of it in the cure of these wretched mor- 
tals, besought him that he would leave their country. 

There prevailed a custom among the heathens, when any illus- 
trious hero had delivered his country from wild beasts, monsters, 
tigers, or any other evil, to erect proud columns to his memory; his 
statue was seen in every place ; altars blazed to his glory : they 
honored him with the appellation of Saviour ; and thought nothing, 
not even divine honors, too great to confer on him. But when Christ 
had removed a monster from the Gadarenes, more formidable and 
fearful than any recorded in heathen history, even a legion of devils, 
and rendered the way by which no man could pass before secure 
from danger, instead of being received by them as a Saviour, and 
as the Son of God, with the acclamations and hosannas of the peo- 
ple, he was besought to depart out of their coasts. 

Stupid people ! They had indeed lost their herd of swine ; but 



226 



Life of our Lord Jesus Christ. 



surely the valuable gift they had received, in two of their country- 
men and fellow-creatures being delivered from the tyranny of Satan, 
was better than the cattle on a thousand hills, and merited at least 
their thanks and acknowledgment ! 

The stupid request of the Gadarenes was, however, immediately 
complied with by the blessed Jesus, who entering the ship returned 
to the country from whence he came, leaving to them a valuable 
pledge of his love, and to us a noble pattern of perseverance in well 
doing, even when our kindnesses are condemned or requited with 
injuries. He would not suffer the persons dispossessed to accompany 
him, though they earnestly requested it ; but ordered them to stay 
in their own country, as a standing monument of his power and 
goodness. " Go home to thy friends," said the compassionate Jesus 
to one of them, " and tell them how great things the Lord hath 
done for thee, and hath had compassion on thee." Mark v. 19. 

We cannot but remark in this place, that we have here a fuller 
display of the tyranny and power of the devil than in any other 
part of Scripture ; and therefore we may oppose it to the loose 
scoffs, and recommend it to the serious attention, of those infidels 
and thoughtless sinners, who, like the Pharisees and the Sadducees 
of old, when exhorted to abandon their evil courses, from a conside- 
ration of the power of Satan, and the dread of eternal torments, 
make a mock at both, esteeming them nothing more than religious 
fables, calculated to keep an ignorant world in awe. But with re- 
gard to themselves, their minds are too well furnished with wisdom, 
and their discernment too penetrating, to believe any thing of the 
flames of the bottomless pit, and the malice of the prince who sways 
the sceptre of that horrid place ; esteeming him a more mild and gene- 
rous governor than he is represented in this miracle. But could they 
be persuaded to attend seriously to the miserable spectacle drawn by 
the evangelist, of a wretched mortal, naked, dwelling in tombs, cry- 
ing out day and night, cutting himself with stones, furious, fierce, 
destructive — surely their scoffs and idle mockeries would be changed 
into compassion, and a watchful care of themselves. This, surely, 
common prudence would dictate. But if they will deride and still 
misbelieve, a short space of time, perhaps a single moment, will 
convince them of their error; and dreadful experience force them 
to acknowledge the greatness of the tyranny, the bitterness and ma- 
lice of this prince of darkness against the souls of the sons of men ! 
May that blindness of mind and obduracy of heart be removed, that 
so they may know and acknowledge the salvation of God, through 
Jesus, who is the way, the truth, and the life. 



CHRIST HE \Ll\G THE SICK MAN, LET DOWN THROUGH THE ROOF. 

227 



CHAPTER IX. 



OUR LORD PROCEEDS IN ACTS OF MERCY AND BENEVOLENCE — ADDS MATTHEW TO THE 
NUMBER OF HIS DISCIPLES — CASTS OUT AN EVIL SPIRIT — PASSES AGAIN THROUGH GA- 
LILEE — SELECTS TWELVE FROM HIS DISCIPLES, AS HIS CONSTANT COMPANIONS ) AND 
ADDRESSES THE MULTITUDE IN AN EXCELLENT DISCOURSE. 



[E arrival of our blessed Saviour and 
his disciples at Capernaum, a city of 
Galilee, was no sooner published, than 
such throngs of people were gathered 
together, that the house could not con- 
tain them, nor even the court before 
it. He, however, preached the words 
of eternal life to the listening audience, 
among whom were many Pharisees and 
doctors of the law, who, from the fame 
of his miracles, were come from all quarters to hear him. 

He not only addressed them in the most nervous and pathetic 
manner, in order to inculcate the doctrines he delivered, but also 
performed such astonishing miracles, as ought to have removed all 
their scruples with regard to the truth of his mission. 

Among many instances he gave of his divine power, was that 
of restoring a man to perfect health, who had long been afflicted 
with the palsy, and was reduced by that terrible disease to the most 
melancholy condition, being unable to move any member of his 
body, but seemed rather an emaciated carcass than a man. This 
miserable object was supported in his bed by four persons, who, 
being unable to enter by the door on account of the multitude, car- 
ried him to the top of the house, which, like the other roofs in that 
country, was flat, and had a battlement round, according to the di- 
rection given by Moses. Deut. xvii. 8. 

On these roofs there was a kind of trap-door, by which they came 
out of the houses uf on the roofs, where they spent a considerable 
part of the day. It was also common to have a flight of stairs from 
the garden to the roof ; and by these the persons seem to have car- 
ried the sick of the palsy ; but finding the door fastened, forced it 
open, or uncovered the roof, and through the opening let down by 
ropes the sick of the palsy, lying on his bed, into the midst of the 

(229) 




230 



Life of our Lord Jesus Christ. 



company before Jesus: who, seeing the faith of the friends of this 
afflicted person, had compassion on him, and spake aloud, " Son, be 
of good cheer; thy sins are forgiven thee." 

The pride of the Scribes taking offence at this saying, cried out, 
This man speaketh blasphemy, for he appropriates that to himself 
which is solely the property of Omnipotence. " Who can forgive 
sins but God alone ?" They were ignorant that the person who 
uttered such gracious words was the Son of God ; and consequently 
had the power of forgiving the sins of the human race. 

But our Lord, who had recourse to the most secret recesses of the 
heart, and was willing to show them that he was really endued with 
the Spirit of God, said to them, " Wherefore think ye evil in your 
hearts ? For whether is it easier to say to the sick of the palsy, 
Thy sins be forgiven thee, or to say, Arise, and take up thy bed 
and walk?" These were questions beyond the abilities of the 
haughty Scribes to answer, and they held their peace. The blessed 
Jesus then added, that the miracle he was going to perform would 
sufficiently demonstrate that he had not usurped what did not in the 
strictest manner belong to him. And turning himself from these 
bigoted teachers of Israel, towards the sick of the palsy, he said 
unto him, "Arise, take up thy bed, and go unto thine house." Mat. 
ix. 6. 

Nor was this divine mandate any sooner given than the man was 
restored to his former health and strength ; and, to the astonishment 
of all present, rose, took up his bed, and departed to his own house, 
glorifying God. And all the people, when they saw this great work, 
expressed the highest degree of surprise, mixed with admiration, for 
the great honor the Almighty had conferred on human nature. 
" They glorified God who had given such power unto men." 

But with regard to the Scribes and Pharisees, though they must 
have been confounded at this miracle, yet they still continued in 
their unbelief ; an instance which should awaken in us the most 
serious thoughts, as it abundantly demonstrates that the palsy of 
the soul is a much more deplorable disease than the palsy of the 
body. 

The blessed Jesus, having wrought this miracle, repaired to the 
sea-side, and taught a multitude of people. What the subject of his 
sermon was the evangelists have not told us ; but it was doubtless, 
like the rest, calculated to promote the eternal welfare of man- 
kind. 

His discourse being ended, he returned to the city ; and in his 



CHRIST TEACHING BY THE SEA SIDE. 231 



Life of our Lord Jesus Christ. 233 



way saw Matthew, or Levi, the son of Alpheus, a rich publican, 
sitting in his office, where the customs were levied at the port of 
Capernaum, whom he ordered to follow him. Matthew immediately 
obeyed the summons, and followed the Saviour of the world, to 
pursue a far more honorable and important employment, being after- 
wards both an Apostle and Evangelist. 

A few days after his calling, he made a splendid entertainment 
for his Master, inviting all the publicans he knew ; hoping that, by 
hearing the heavenly conversation of Christ they might also repent, 
and embrace the doctrines of the Gospel. 

The self-righteous Scribes and Pharisees, who considered all men 
as sinners except themselves, especially the publicans, were highly 
offended that one who called himself a prophet, should so far de- 
mean himself as to be seen in the company of such men ; and asked 
his disciples, with an air of insolence, in the hearing of all the 
guests, how their Master could sit down at the same table with pub- 
licans and sinners ? 

Our Lord replied to this artful question, that the sick only had 
need of a physician, and desired them to reflect seriously on the 
prophet Hosea's declaration: "I will have mercy and not sacrifice." 
The turning sinners into the paths of righteousness, which is the 
highest act of benevolence, is far more acceptable to the Almighty 
than all the ceremonies of the law of Moses, so highly magnified by 
your fraternity, who, on many occasions, observe them at the ex- 
pense of charity; adding, "I am not come to call the righteous, but 
sinners to repentance." The repentance of the righteous is not so 
much the object of my attention, as the conversion of sinners. 

This answer, however satisfactory to an unprejudiced person, was 
far from being so to the Scribes and Pharisees, who, joining with 
some of John's disciples then present, returned to Matthew's house, 
and demanded of him why his disciples wholly neglected to fast, a 
duty often performed both by the rulers of Israel and the disciples 
of John ? To this the blessed Jesus replied, It is not a proper season 
for the friends of the bridegroom to fast and afflict themselves while 
they enjoy his company : " but the days will come when the bride- 
groom shall be taken away from them, and then they shall fast." 
The various calamities and afflictions that shall attend them, after 
the departure of their Master, shall cause them to fast, which they 
shall repeat as often as the circumstances of distress and danger, 
with which they are surrounded, shall require. And added, t'hat to 
have obliged his disciples to observe the precepts of frequent ab- 



234 



Life of our Lord Jesus Christ. 



stinence at a time when lie was employing them to preach the 
Gospel, by which all the legal ceremonies of the law were to be 
abolished, would have been as absurd as to sew a piece of new cloth 
upon a rotten garment, which would only make the rent the worse; 
or to put new wine into old leathern bottles, which, on the first fer- 
mentation of the liquor, would burst. Indicating, that the old cor- 
rupt nature of man would not admit of a thorough reformation being 
made at once : that infant virtue must not immediately be put to 
the greatest trials, lest it be destroyed by the severity of the 
exercise. 

During this controversy between our Lord and the haughty 
Scribes and Pharisees in Matthew's house, Jairus, a ruler of the 
synagogue, came running to him in all the agonies of grief ; and, in 
the presence of the whole company, fell on the ground before him, 
beseeching that he would come and heal his daughter, who lay at the 
point of death. 

When did the beneficent Jesus deny his gracious assistance to 
those who implored it of him ? He immediately arose, and followed 
the ruler towards his house, surrounded by a great multitude of people, 
who were desirous of seeing so great a miracle. 

But as he passed through the streets, a woman, who had for 
twelve years been afflicted with an issue, or flux of blood, and had 
spent her whole substance on physicians to no purpose, " came be- 
hind him, and touched the hem of his garment : for she said within 
herself, If I may but touch his clothes, I shall be well." Nor was 
she deceived, for no sooner had she touched the border of the gar- 
ment of the Son of God, " than her issue of blood dried up :" and 
she felt, by the return of her health and strength, and other agree- 
able sensations that accompany such sudden changes from painful 
diseases to perfect health, that the cure was absolutely complete. 

But this transaction could not be concealed: the blessed Jesus 
knew the whole, and her secret thoughts, before she put them in 
practice ; and, pleased with the opinion this woman had entertained 
both of his power and goodness, would not by any means suffer it to 
pass unapplauded. Accordingly, he turned himself about and asked, 
"Who touched me?" He well knew the person; but asked this 
question for the fuller manifestation of the woman's faith, and 
that he might have an opportunity of instructing and comforting 
her. 

His disciples, being ignorant of what had passed, were surprised 
at the question ; " Thou seest," said they to their Master, " the mul- 



Life of our Lord Jesus Christ. 



235 



titn.de thronging and pressing thee, and sayest thou, Who touched 
me ?" They did not distinguish between the spiritual and corporeal 
touch, nor knew that such efficacious virtue had gone out of their 
Master. Jesus, however, persisted in knowing who it was that had 
done the thing ; and the woman, finding it in vain to conceal her action 
any longer, came to him trembling and told him all. Perhaps the 
uncleanness of her distemper was the reason of her fear, thinking he 
would be offended even at her touching the hem of his garment. 
But the divine physician, far from being angry, spake to her in the 
kindest manner, and commended her faith, on which account he had 
consented to heal her plague : " Daughter, be of good comfort : thy 
faith hath made thee whole." Mat. ix. 24. 

Such a miraculous incident must doubtless have greatly strength- 
ened the ruler's faith ; for behold a virtue, little inferior to that of 
raising the dead, issues from the border of Christ's garment, and 
heals a disease, which for the space of twelve years had baffled all 
the precepts of the healing art, and defied the power of medicine. 
Indeed the faith of this ruler had great need of the strongest con- 
firmations : for news was brought him that his daughter was even 
now dead ; and therefore it was needless for him to give any further 
trouble to Jesus, not in the least suspecting that he had power to 
recall the fleeting spirit, and re-animate a breathless body. 

This message was a terrible blow to the affectionate parent. His 
only daughter, who a few days before was in the bloom of youth, 
was now a pale and lifeless corpse : and with her all his joys and 
comforts were fled. But Jesus, commiserating his grief, desired 
him to be comforted, promising that his daughter should be made 
whole. 

On his coming to the ruler's house he found it full of mourners, 
who made terrible lamentation ; a sufficient demonstration that the 
damsel was really dead. And, accordingly, when our blessed Sa- 
viour desired the mourners to cease their funeral ceremonies, as 
"the maid was not dead, but sleeping, they laughed him to scorn." 

It is necessary to remark in this place, that the Jews, when they 
spoke of a person's death, styled it sleep, to intimate their belief 
that his spirit existed in the happy scenes of paradise, and their 
hopes of a future resurrection to life eternal. But the blessed Jesus 
used the word with remarkable propriety, to signify, that though she 
was now locked in the cold embraces of death, yet he was going to 
release her from the power of the king of terrors, with the same 
ease as a person is awakened from sleep. Thus our blessed Saviour, 



236 



Life of our Lord Jesus Christ. 



in the very manner of performing a miracle, modestly declined the 
honor that would undoubtedly result from a work so greatly superior 
to all the power of the sons of men. 

Having thus briefly addressed the mourners, he entered the cham- 
ber where the damsel was lying, but suffered none to follow him 
except Peter, James, and John, together with the father and mother 
of the damsel. Probably his reason for suffering these only to be 
spectators of so stupendous a work, was, that they might have an 
opportunity of examining the whole transaction in the most careful 
manner, and be thence enabled afterwards to report it upon the 
fullest conviction, and with every circumstance of credibility. 

The blessed Jesus now approached the body, took her by the 
hand, and with a gentle voice said, "Maid, arise." The heavenly 
command was instantly obeyed ; the damsel arose as from a sleep, 
and with all the appearance of health and vigor, for Jesus com- 
manded to give her something to eat ; a plain proof that she did not 
appear in the weak and languished condition of a person worn out 
with disease, or even like one who had fainted away ; a circumstance 
that abundantly proves the greatness and perfection of the miracle. 
It is therefore no wonder that her parents should be astonished at 
so stupendous a work, the fame of which was soon spread through 
all the neighboring country; though Jesus, who was in every sense 
above praise, and therefore never courted it, had strictly charged 
them that they should tell no man what was done. 

These instances of power did the blessed Jesus display, to con- 
vince the world that those who die in him are not dead ; and that he 
hath the keys of life and death. Those also of the present age who 
believe that the soul sleeps with the body till the resurrection, would 
do well to consider the expression of the evangelist, " Her spirit 
came again." Luke vii. 55. Which sufficiently shows that the soul 
exists separately when the body is laid in the chambers of the grave. 

Having performed this benevolent miracle, our blessed Saviour 
left the ruler's house, and was followed through the streets by two 
blind men imploring assistance ; nor did they implore in vain. The 
Redeemer of mankind was, and still is, always ready to grant the 
petitions of those who apply to him for relief. Accordingly, he was 
no sooner entered into the house to avoid the thronging of the mul- 
titude, than he touched their eyes, and said, " According to your 
faith be it unto you." Mat. ix. 29. And immediately the valuable 
gift of sight was bestowed upon them. 

The blind men were so overjoyed at beholding the light, that 



Life of our Lord Jesus Christ. 



237 



though our Saviour charged them to keep the miracle a secret, they 
published his fame in every part of the country, being unwilling to 
conceal what, in gratitude for so great a mercy, they thought them- 
selves obliged to divulge. 

The men who thus miraculously received their sight being departed, 
the multitude brought to him a " dumb man possessed with a devil." 
So moving a sight could not fail of attracting a compassionate re- 
gard from the Saviour of the world, who, being never weary of well- 
doing, immediately cast out the apostate spirit ; on which the dumb 
man recovered the use of his speech, and spake in a very rational 
manner to the multitude, who, with one voice, declared that such 
wondrous works were never wrought by any of the old prophets. 
" It was never so seen in Israel." Mat. ix. 33. 

These words did not remove the prejudices of the Pharisees, who, 
being unable to deny the miracle, insinuated that he did it by a 
power received from Beelzebub, " the prince of the devils." A poor 
pretence indeed, and it did not escape the animadversion it deserved 
from the Saviour of the world, as we shall see in a succeeding chap- 
ter. Well might the prophet Isaiah cry out, in a prophetic ecstasy, 
" Who hath believed our report ? And to whom is the arm of the 
Lord revealed?" 

But all their calumnies could not provoke the meek and merciful 
Jesus to cease from performing these compassionate offices for the 
children of men. On the contrary, he exerted himself still more 
and more to promote the prosperity and salvation of the whole hu- 
man race. Accordingly he left Capernaum and traveled through 
the country in search of miserable objects, on whom he might confer 
happiness and peace ; visiting " all the cities and villages, teaching 
in their synagogues, and preaching the Gospel of the kingdom, and 
healing every sickness and every disease among the people." Mat. 
ix. 35. 

In his return from this tour to Capernaum, he was attended by a 
great number of people, who expressed a more than common desire 
to hear the doctrine of the Gospel, — an incident abundantly suffi- 
cient to engage the attention of this divine teacher, who was always 
careful to cultivate the latent seeds of virtue, and cherish the least 
appearance of piety and religion. 

It was not this desire of the people alone that excited his com- 
passion towards them : he well knew they were wholly destitute of 
spiritual teachers ; for the Scribes and Pharisees, who ought to have 
instructed them, were blind, perverse, and lazy guides, who, instead 
15 



238 



Life of our Lord Jesus Christ. 



of seeking the glory of the Almighty, made it their whole business 
to support and augment their own. They magnified the ritual cere- 
monies and traditions, but took no care to inspire the people with a 
love of virtue. " To do justice, love mercy, and walk humbly with 
their God," were no parts of their doctrine. The small appearance 
for religion they entertained was wholly hypocritical ; and the dis- 
putes carried on with so much bitterness between the factions of the 
Pharisees and Sadducees, distracted the minds of the people. 

The inhabitants of Judea were truly in a deplorable situation, 
which called loudly for the compassion of the Son of God, who 
always regarded the descendants of Jacob with the most tender 
affection. He saw the sheep of Israel scattered on the barren 
wastes of error and superstition, without a shepherd to lead them 
to the heavenly pastures of the law and the prophets. He saw, he 
commiserated their distress, and resolved to provide some remedy 
for it. Accordingly, he directed his apostles to intercede with the 
Almighty, who, by his servants the prophets, had sown seeds of 
piety and virtue in the minds of the Jews, that he would not suffer 
the rich harvest to be lost for want of laborers. " The harvest," 
said the blessed Jesus to his disciples, "truly is plenteous, but the 
laborers are few. Pray ye therefore the Lord of the harvest, that 
he will send forth laborers into his harvest." Mat. ix, 37, 38. 

To these gracious acts he added the most powerful of all inter- 
cessions to the throne of grace — his own prevailing prayer ; and 
accordingly ascended to the top of the mountain, and there spent 
the night in making the most powerful petitions in behalf of " the 
lost sheep of Israel," to his heavenly Father. 

Having spent the night in this pious exercise, he lost no time in 
putting iris beneficent intentions in execution ; for no sooner had 
darkness withdrawn her sable vail, and the blushing rays of the 
morn adorned the chambers of the east, than this benevolent Re- 
deemer of mankind called his disciples to him, and chose twelve, 
" whom he named apostles, to be with him;" and " that he might 
send them forth to preach." He ordered them to be with him, that 
they might learn from his own mouth the doctrines they were to 
preach to the whole world; that they might " see his glory," the 
transcendent glory of the virtues which adorned his human life ; 
and that they might be witnesses of all the wondrous works he would 
perform during his residence in this vale of misery, and by which 
his mission from the courts of heaven was to be fully demonstrated. 

These twelve persons, thus qualified, were to supply the people 



Life of our Lord Jesus Christ. 



239 



with that spiritual food they so greatly wanted, both , while their 
Master continued here below, and after his ascension to the right 
hand of power. 

Having ordained them to their respective offices, he sent them 
out, two and two, into the most distant parts of Judea, to preach 
there the glad tidings of the Gospel, and prepare the way for their 
Master, the great Shepherd of Israel. And, that nothing might be 
wanting to render their preaching acceptable to the people, and 
confirm the important doctrines they delivered, he invested them 
with full power to cure all diseases, cast out devils, and even to raise 
the dead. 

Perhaps the number of twelve apostles was fixed upon, rather 
than any other, to show that God intended, by their ministry, to 
gather together the scattered remnant of the twelve tribes of Israel. 
But be that as it may, these twelve apostles constantly continued 
with him, from the time of their election, till he offered himself a 
sacrifice on the cross for the sins of mankind, never departing from 
him unless by his own appointment. 

All these persons being illiterate Galileans, and at first destitute 
of the qualifications necessary in the discharge of their duty — 
integrity alone excepted, were the most unlikely persons in the 
world to confound the wisdom of the wise, baffle the power of the 
mighty, overturn the many false religions which then flourished every 
where under the protection of the civil government ; and, in short, 
to reform the manners of mankind, then universally corrupted. 

Had the choice of instruments for so grand an undertaking been 
committed to human prudence, such doubtless, would have been 
chosen as were remarkable for learning, strong reasoning, and pre- 
vailing eloquence. But, behold, the wisdom of God, infinitely superior 
to that of man, acted very differently ; for the treasure of the Gospel 
was committed to earthen vessels, that the excellency of its power 
might in all countries appear to be of God. 

f Accordingly, the religion which these illiterate Galileans taught 
through the world, exhibited a far juster notion of things than the 
Grecian and Roman philosophers were able to attain, though their 
lives were spent in study and contemplation. Hence, by its own in- 
trinsic splendor, as well as by the external glory of the miracles 
that accompanied it, this religion sufficiently appeared to be wholly 
original and divine. 

Besides, its truth and dignity were sufficiently attested by the re- 
markable success that attended it. It was received every where, by 



240 



Life of our Lord Jesus Christ. 



the bulk of mankind, with the highest applause, as something they 
had hitherto been seeking in vain ; while the maxims and precepts 
of the philosophers seldom spread farther than their respective 
schools. 

It was, therefore, with the highest wisdom that the foundations of 
the church were laid in the labors of a few illiterate fishermen ; 
for it demonstrated, with irresistible evidence, that the immense 
fabric was at first raised, and is still sustained, not by the arm of 
flesh, but purely by the hand of the Almighty. 

After appointing the twelve apostles, he came down from the 
mountain, and was joyfully received by the multitudes of people 
who were waiting for him in the plain, and pressed to touch him ; 
well knowing that if they could only touch the hem of his garment, 
they should be healed of whatever distemper they were afflicted 
with. A sufficient reason why they were continually waiting for 
him, and were willing to accompany him into the remotest corners 
of the wilderness. 

The preaching and miracles of our Lord were not attended to by 
the low and vulgar only ; persons of the first rank and character, 
came from distant parts of the country to converse with him, hear 
his doctrine, and be spectators of his wonderful works. It therefore 
evidently appears that persons of all ranks were desirous of follow- 
ing him ; and their desire could be founded on nothing but the truth 
of his miracles. 

After healing all the sick among the multitude, he turned towards 
his disciples, and delivered a divine discourse, something like that 
he had before preached to them on the mountain ; but in the former 
he only pronounced blessings, whereas in the latter he added curses 
also: and in this principally it differs from that recorded by St. 
Matthew; we shall therefore only select a few passages from the 
sermon now delivered, as we have given a larger paraphrase on the 
former. 

" Woe unto you that are rich, for ye have received your consola- 
tion." Luke vi. 24. Riches, considered in themselves, have no 
tendency to render us the objects of the Almighty's hatred, unless 
accompanied with those vices which too often flow from an opulent 
fortune ; as luxury, covetousness, and the like. The woe, therefore, 
is here denounced against such only as are contaminated with these 
vices ; for those who make a proper use of their wealth, and possess 
the virtues which should accompany affluence, have no share in the 
malediction. 



Life of our Lord Jesus Christ. 



241 



u Woe unto you that are full, for ye shall hunger." The pain ye 
shall suffer in a future life shall be sharp and excruciating. The 
opportunities you neglected of doing good to your afflicted brethren 
in this life, shall then be remembered with the most poignant grief, 
and be bewailed with the most bitter lamentations. 

"Woe unto you that laugh now, for ye shall mourn and weep." 
This malediction of our blessed Saviour is not inconsistent with the 
apostle's precepts, which command Christians always to rejoice. 
Neither is the mirth, against which the woe is here denounced, to be 
understood of that constant cheerfulness of temper which arises in 
the breasts of true Christians ; from the comfortable and cheerful 
doctrine with which they are enlightened by the Gospel, the assu- 
rance they have of reconciliation with God, the hope they have of 
everlasting life, and the pleasure they enjoy in the practice of virtue ; 
and the other duties of religion ; but it relates to that turbulent car- 
nal mirth, that excessive levity and vanity of spirit, which arises not 
from any solid foundation, but from immoderate sensual pleasures, 
or those vain amusements of life, in which the giddy and the gay 
contrive to spend their time ; that sort of mirth which dissipates 
thought, leaves no time for consideration, and gives them an utter 
aversion to all serious reflection. Persons who constantly indulge 
themselves in this kind of mirth shall weep and mourn eternally, 
when they are excluded from the joys of heaven, and banished for- 
ever from the presence of God, by the light of whose countenance all 
the righteous are enlivened, and made transcendently happy. 

" Woe unto you when all men shall speak well of you, for so did their 
fathers to the false prophets." Woe unto you, if, by propagating 
such doctrines as encourage men in sin, you shall gain the applause 
and flattery of the generality of men ; for thus in old times did the 
false prophets and deceivers, who, accommodating their doctrines 
to the lusts and passions of men, gained the applause of men, but 
incurred the wrath and displeasure of a just and all-seeing God. 



CHAPTER X. 



CONTINUATION OF OUR LORD'S DOCTRINES, ACTS, AND MIRACLES, WROUGHT IN CONFIRMA- 
TION OF THE DIVINITY OF HIS MISSION, AND EXTENDING HIS KINGDOM. 

HE divine Preacher having closed this ex- 
cellent sermon, repaired to Capernaum, 
and was met by certain messengers from 
a centurion, desiring him to come and heal 
a servant who was dear to him, and ready 
to die. 

This centurion, from the account given 
of him by the evangelist, seems to have 
been a proselyte to the Jewish religion, as 
he was a lover of the sons of Jacob, and had erected for them a place 
of worship ; and accordingly the inhabitants of Capernaum strongly 
espoused his cause on this occasion, saying, " that he was worthy for 
whom he should do this. For he loveth our nation, and he hath 
built us a synagogue." Luke vii. 4, 5. 

There was not the least danger that this petition would be rejected 
by the blessed Jesus, who sought all occasions of doing good to the 
children of men. Accordingly, he very readily accompanied the 
messengers ; but before he came to the house, he was met by some 
of the centurion's friends, who expressed the high idea that officer 
entertained of his power, and desired that he would not take the 
trouble of coming to his house, as his word was abundantly sufficient 
to perform the cure. At this message, Jesus turned himself about, 
and said to the multitude, " I say unto you, I have not found so 
great faith, no, not in Israel." Luke vii. 9. 

The persons having delivered their message, returned to the house 
and found the servant, who had been sick, perfectly recovered. 

Many persons have thought that this miracle and that mentioned 
in Mat. viii. are the same ; but this is a mistake. The centurion in 
the former came in person, but in the latter the petition was sent by 
the elders of Capernaum. There is not the least hint in the first 
miracle that the centurion was a proselyte ; but he in the second is 
said to have been a lover of the Jewish nation, and to have built them 
a synagogue. Several other particulars, which prove these miracles 
' (242) 




Life of our Lord Jesus Christ. 



243 



to have been really different, will easily occur to the reader, and 
therefore I shall not here enumerate them ; what has been said will, 
I presume, be sufficient to remove any objection that may be offered 
against our considering them as different transactions. 

Having thus miraculously healed the centurion's servant, he re- 
paired to Peter's house to eat bread ; but the multitude came again 
together, and surrounded the house in a very tumultuous manner, 
demanding, in all probability, that he would heal their sick : and it 
was not without difficulty they were dispersed by his friends. 

The multitude being dispersed, Jesus called unto him the twelve 
apostles he had before chosen^ and conferred on them the power of 
working miracles, in confirmation of the doctrines they were ap- 
pointed to preach, and delivered them such instructions as he thought 
necessary to enable them to discharge the duties of this important 
commission. 

"Go," said their heavenly Master, "and preach, saying, the 
kingdom of heaven is at hand." Publish in every corner of Judea 
the glad tidings of the Gospel, and the near approach of the great 
Messiah's kingdom ; not a temporal but a spiritual empire, consist- 
ing of righteousness and peace. 

To inure them to those hardships and dangers which were to 
attend them in their preaching, after the death of their Master, our 
Lord forbade them to provide any thing for their journey ; teaching 
them to rely wholly on the providence of God for support in every 
distress, and to have recourse to his protection in every danger. 

Our Lord's disciples had perhaps flattered themselves with the 
pleasing expectation, that the glad tidings they were going to pub- 
lish, and the miraculous cures they were enabled to perform, would 
procure them an honorable reception wherever they came. Their 
Master, however, told them the event would not in any manner an- 
swer their expectations; but that they were every where to be 
despised, persecuted, delivered into the hands of the rulers, and 
punished as wicked men. But at the same time he promised them 
the aid of the Almighty, and gave them instructions for their beha- 
vior in every particular. He added, that those who rejected their 
message should be treated with severity by the great Judge of all 
the earth ; but those who received them kindly, and gave even a cup 
of cold water to the least of his disciples, for their Master's sake, 
should not fail of receiving a large reward. 

Having received this commission, the apostles visited all the parts 
of Palestine where the Jews inhabited, preaching the Gospel and 



244 Life of our Lord Jesus Christ. 

the doctrine of repentance, working miracles for its confirmation, 
and particularly healing the sick, while our blessed Saviour conti- 
nued the course of his ministry in Galilee. 

The apostles being returned from their tour, Jesus went to Nain 7 
a town situated near Endor, about two miles south of Mount Tabor, 
attended by many of his disciples, and a great multitude of people. 

On their coming to the entrance of the city, a melancholy scene 
presented itself to the eyes of Jesus and his followers. " Behold 
there was a dead man carried out, the only son of his mother, and 
she was a widow." Luke vii. 12. Who would not have imagined 
that God had indeed forgotten to be gracious, and in his anger shut 
up his tender mercies from this poor widow, suffering under the 
heaviest load, and laboring under the most oppressive burden of 
distress, deprived of her son, her only son, in the flower of his 
youth, when he might have repaid his mother's toils, and been to 
her in the place of a husband ; of that husband she had long since 
lost, and whose loss was supportable only through the comfort of 
this child, the surviving image of his departed father, the balm of 
her grief, the hope of her afflicted soul ? Who now shall administer 
consolation to this solitary widow ; to this lonely parent, bereaved 
of her husband, deprived of her child ? What misery can be more 
complicated? What can be more natural than that she should 
" refuse to be comforted," that she should " go down to the grave 
with mourning," and visit the chambers of death, the residence of 
the beloved remains of her husband and her son, with sorrow ? 

Towards the receptacle of mortality, that dreary waste of forget- 
fulness, the mournful funeral was now with slow and solemn pomp 
advancing, when the compassionate Redeemer of mankind met the 
melancholy procession, composed of a long train of her weeping 
neighbors and relations, who pitied her distress, sympathized with 
her in this great affliction, and were melted with compassion at her 
deplorable circumstances ; but sighs and tears were all that they had 
to offer, relief could not be expected from a human being : their 
commiseration, though grateful to her oppressed soul, could neither 
restore the husband nor the son ; submission and patience were the 
only lessons they could preach, or this afflicted daughter of Israel 
learn. 

But though man was unable to relieve the distresses of this dis- 
consolate widow, the Saviour of the world, who beheld the melan- 
choly procession, was both able and willing to do it. There was no 
need of a powerful solicitor to implore assistance from the Son of 



Life of our Lord Jesus Christ. 



245 



God, his own compassion was abundantly sufficient: "When the 
Lord saw her, he had compassion on her," he both sought the pa- 
tient, and offered the cure unexpectedly. " Weep not," said the 
blessed Jesus to this afflicted woman. Alas ! it had been wholly in 
vain to bid her refrain from tears, who had lost her only child, the 
sole comfort of her age, without ministering the balm of comfort to 
heal her broken spirit. 

This our Redeemer well knew; and therefore, immediately ad- 
vancing towards the corpse, " he touched the bier :" the pomp of 
the funeral was instantly stopped, silence closed every mouth, and 
expectation filled the breast of every spectator. But this deep sus- 
pense did not long continue ; that glorious voice that shall one day 
call our dead bodies from the grave, filled their ears with these re- 
markable words : " Young man, I say unto thee, arise." Nor was 
this powerful command uttered without its effect. " He spake and 
it was done ;" he called with authority, and immediately " he that 
was dead sat up, and began to speak ; and he restored him to his 
mother." He did not show him around to the multitude; but by a 
singular act of modesty and humanity, delivered him to his late 
afflicted, now astonished and rejoicing mother, to intimate that in 
compassion to her great distress he had wrought this stupendous 
miracle. 

A holy and an awful fear fell on all who heard and saw this 
astonishing event: "and they glorified God, saying, that a great 
prophet is risen up among us ; and that God hath visited his people." 

Here it must be observed, that as this miracle is liable to no 
objection, it therefore abundantly proves that the power of the 
blessed Jesus was truly and absolutely divine. He met this funeral 
procession by accident. It was composed of the greatest part of the 
inhabitants of the city, who bewailed the disconsolate state of the 
afflicted widow, and therefore well knew that the youth was really 
dead. The powerful word, which called the breathless body to life, 
was delivered in an audible voice before all the company, and even 
at the very gate of the city, the place of public resort. 

This miracle, with others amply attested, abundantly evince the 
truth of our Saviour's mission, and that he was indeed the Son of 
God, the Redeemer of mankind. 



CHAPTER XI. 



THE CHARACTER OF JOHN THE BAPTIST JUSTIFIED BY THE BLESSED JESUS — HE VISITS S7MON 
THE PHARISEE — DISPLAY OF OUR LORD'S CONDESCENSION. 




E have taken notice, in a foregoing chapter, 
that Herod, incensed at the honest freedom 
of the Baptist reproving his criminal affinity 
with Herodias, his brother Philip's wife, 
had cast him into prison ; and in this state 
he still continued, though his disciples were 
suffered to visit and converse with him. 
In one of these visits they had given him 
an account of our Saviour's having elected 
twelve apostles to preach the Gospel, and of his miracles, particularly 
of his raising to life the daughter of Jairus, and the son of the widow 
of Nain. On hearing these wonderful relations, the Baptist im- 
mediately dispatched two of his disciples to Jesus to ask him this 
important question : "Art thou he that should come, or do we look 
for another ?" 

Accordingly, the disciples of John came to Jesus, and proposed the 
question of their master, at the very time when he " cured many of 
their infirmities and plagues, and of evil spirits, and to many that 
were blind he gave sight." Jesus therefore, instead of directly 
answering their question, bade them return and inform their master 
what they had seen; "Go," said he, "and show John again those 
things which ye do hear and see : the blind receive their sight, the 
lepers are cleansed, and the deaf hear, the dead are raised up, and 
the poor have the Gospel preached to them." Mat. xi. 4, 5. Go, tell 
your master, that the very miracles the prophet Isaiah so long since 
foretold should be wrought by the Messiah, you have yourself seen 
performed. 

It appears from Scripture, that the Baptist, through the whole 
course of his ministry, had borne constant and ample testimony to 
our Saviour's divine mission ; that he exhorted those who came to 
him to rest their faith not on himself, but on " him that should come 
after him :" and that as soon as he was acquainted who Jesus was, 
by a visible descent of the Holy Ghost and a voice from heaven, he 
(246) 



Life of our Lord Jesus Christ. 



247 



made it his business to dispose the Jews in general, and his own dis- 
ciples in particular, to receive and reverence him, by testifying every 
where that he was the Son of God, the Lamb of God, who came 
down from heaven, and spake the words of God, and to whom God 
had not given the Spirit by measure. 

The Baptist, therefore, well knew who Jesus was; and, con- 
sequently, he did not send his disciples to ask this question to solve 
any doubt in his mind concerning the Saviour of the world. 

But it may be asked, what else could induce the Baptist to put 
such a question ? To this some answer, that he had no other in- 
tention than to satisfy his disciples that Jesus was the Messiah, so 
long expected among the Jews : and to engage them to follow a 
more perfect Master, especially as he himself was now on the point 
of leaving the world. 

This solution is doubtless partly right, but it does not seem to re- 
move the whole difficulty, as it is plain, from the very account re- 
corded by the evangelist, that the question had actually some 
relation to himself; and therefore we must remove the difficulty by 
another method. In order to which, it must be remembered, that 
John had been long confined in prison ; that he was persuaded it 
was necessary for him to preach the Gospel, and prepare men to 
receive the kingdom of the Messiah ; and for that reason, from the 
very time of his imprisonment, he earnestly expected the Messiah 
would exert his power to procure his release. But, on hearing that 
Jesus had chosen twelve illiterate fishermen to preach the Gospel, 
and furnished them with miraculous powers in order to enable them 
to perform so great a work ; and that two persons of no consequence 
were raised from the dead, while he was suffered to remain in prison, 
he began to think himself neglected, and his services disregarded. 
He therefore sent two of his disciples to ask him this question : 
"Art thou he who should come, or look we for another?" Not 
that he entertained any doubt of his being the true Messiah — in- 
tending nothing more, by asking the question, but to complain that 
Jesus had not acted the part which he thought the Messiah should 
have acted : and that this was really the case, seems sufficiently plain 
from the caution added by our blessed Saviour himself — "And 
blessed is he whosoever shall not be offended in me:" as if he had 
said, when you have informed your master of what you have seen 
and heard, tell him that he would do well not to be offended, either 
at the choice of the apostles, or that no miracle has been wrought for 
his release. 



248 



Life of our Lord Jesus Christ. 



From this circumstance, it is evident that impatience on account 
of his long confinement was the true reason for the Baptist's sending 
his disciples with this question to Jesus ; and that the purport of the 
answer was to teach him submission, in a case that was plainly above 
the reach of his judgment. 

Lest the people, from this conversation, should imbibe any opinion 
prejudicial to the character of the Baptist, our blessed Saviour 
thought fit to place it in a proper point of light. He praised his 
invincible courage and constancy, which was not to be overcome, or 
"like a reed to be shaken with the wind;" his austere and mortified 
life ; for he was not "clothed in soft raiment," like those who wait 
in the palaces of kings ; adding, that he was " a prophet, nay, 
more than a prophet, for this is he of whom it was written, Behold, 
I send thy messenger before thy face, which shall prepare thy way 
before thee." But subjoined, "notwithstanding, he that is least in 
the kingdom of heaven is greater than he." 

The propriety of this remark will appear, when it is considered 
that though the Baptist excelled all the prophets that were before 
him, yet the least inspired person in the kingdom of heaven, the 
least apostle or preacher of the Gospel, was greater than he; because 
by constantly attending on Jesus they were much better acquainted 
with his character, disposition, and doctrine, than the Baptist, who 
had only seen him transiently ; wherefore, in respect of their per- 
sonal knowledge of the Messiah, the apostles greatly excelled the 
Baptist. They were also employed, not in making preparation for 
the Messiah's kingdom, but in erecting it, and consequently greater 
than the Baptist with regard to the dignity of their office. More- 
over, by having the gift of miracles, and the like, conferred on them 
for that office, they were far superior to him with regard to illumina- 
tion. They were so fully possessed by the Spirit, that on all occa- 
sions they could declare the will of God infallibly, being as it were 
living oracles ; and having been the subjects of ancient prophecies, 
they had been long expected by the people of God. 

Having thus shown the greatness of the Baptist's character, and 
wherein he was surpassed by the disciples, our blessed Saviour took 
occasion from thence to blame the perverseness of the age, in reject- 
ing both his own and the Baptist's testimony. 

It seems that the Scribes and Pharisees, seeing their pretended 
mortifications eclipsed by the real austerity of the Baptist, impu- 
dently affirmed that his living in the deserts, his shunning the com- 
pany of men, the coarseness of his clothing, the abstemiousness of 



Life of our Lord Jesus Christ. 



249 



his diet, and the other seventies he practiced, were the effects of his 
being possessed by an apostate spirit, or of a religious melancholy. 
44 For John came neither eating nor drinking, and they say, He hath 
a devil." Mat. xi. 18. 

On the other hand, they would not listen to the heavenly doctrines 
preached by Christ, because he did not separate himself from so- 
ciety ; attributing his free manner of living to a certain looseness 
of disposition, though they well knew that he observed the strictest 
temperance himself, and never encouraged the vices of others, either 
by dissimulation or example. 44 The Son of man came eating and 
drinking, and they say, Behold a man gluttonous, and a wine- 
bibber, a friend of publicans and sinners : but Wisdom is justified 
of her children." Mat. xi. 19. 

He next proceeded to upbraid the several cities where his most 
wonderful works had been performed. For though they had heard 
him preach many awakening sermons, and seen him perform such 
astonishing miracles, such as would have converted Tyre, Sidon, 
and Sodom, cities infamous for their impiety, contempt of religion, 
pride, luxury, and debauchery ; yet so great was their obstinacy, 
that they persisted in their wickedness, notwithstanding all he had 
done to convert them from the evil of their ways. 44 Woe unto 
thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works 
which were done in you had been done in Tyre and Sidon, they 
would have repented long ago in sackcloth and ashes. But I say 
unto you, It shall be more tolerable for Tyre and Sidon at the clay 
of judgment than for you. And thou, Capernaum, which art ex- 
alted unto heaven, shalt be brought down to hell ; for if the mighty 
works which have been done in thee, had been done in Sodom, it 
would have remained until this day. But I say unto you, That it 
shall be more tolerable for the land of Sodom in the day of judg- 
ment than for thee." Mat. xi. 21, etc. 

Having denounced these judgments on the cities which had neg- 
lected to profit by his mighty works, he concluded his discourse with 
these heavenly words : 44 Come unto me, all ye that labor and are 
heavy laden, and I will give you rest. Take my yoke upon you and 
learn of me", for I am meek and lowly in heart : and ye shall find 
rest unto your souls. For my yoke is easy, and my burden is light." 
Mat. xi. 28, etc. 

This affecting invitation must engage the most serious attention 
and particular regard of every reader; if the greatness of the 
speaker, the importance of his message, or the affectionate manner 



250 



Life of our Lord Jesus • Christ. 



of his address, have any weight, have any force, have any power, to 
affect the soul. It is Christ the Almighty Redeemer, the Son of 
the Most High, he into whose hands, as our Mediator, all things are 
delivered of his Father; he unto whom all power in heaven and 
earth is given ; even he who shall come in the clouds of heaven to 
judge all the inhabitants of the earth, and even by those words he 
hath himself delivered. It is this wonderful Person who speaks, de- 
claring at once his great willingness to receive, and his own supreme 
power to give, that rest and peace to the soul which should be the 
pursuit of every son of Adam, and is the gift of his religion only. 

And that nothing may prevent our accepting this benevolent offer, 
he invites, with the most affectionate tenderness — not the great, the 
happy, and the powerful, nor the merry-hearted, or the sons of joy 
— " all that labor and are heavy laden," all that are under the 
bondage of sin and sorrow, and those he calls not with a desire to 
expose their miseries, to punish their offences, or to display his own 
glory, but solely with a view to render them happy. Come, says he, 
' come to me, I entreat you to come, I will give you rest ; I myself 
will relieve and release you from your heavy burdens ; come to me, 
and you shall find rest and peace to your souls. " Take my yoke 
upon you, for it is easy; and my burden, for it is light." 

Is it possible that creatures of a day like us — can it be possible 
" that mortals who have but a short time to live and are full of 
misery, who come up and are cut down like a flower, who fly as it 
were like a shadow, and never continue in one stay" — can it be pos- 
sible that they could reject and disregard a call so full of love, so 
full of affection, of such infinite consequence, of such unspeakable 
advantage ? Can they reject the love of him who gave them rest, 
took their burdens upon himself ; and who, after all his sufferings, 
desires them only to " come" to exchange their own oppressive 
burdens for his lightsome yoke ; to abandon their sins and sorrows, 
and become his disciples ; to love and obey him, and thence to be 
happy ? Can we possibly despise such grace, refuse such offers, fly 
from such rest thus freely proposed to us, and prefer the heavy 
yoke of sin, and the cruel pangs of a wounded conscience ? 

Having concluded this public address, one of the Pharisees named 
Simon, desired he would " eat with him :" the blessed Jesus accepted 
the invitation, and accompanied him to his house, and sat down to 
meat. 

He had not continued long at the table, before a woman, who had 
lately left the paths of vice for those of virtue, placed herself behind 




THE WOMAN ANOINTING THE SAVIOUR'S FEET. 



251 



Life of our Lord Jesus Christ. 



253 



him ; and, from a deep conviction of her former crimes, and the 
obligation she owed the Saviour of mankind for bringing her to a 
sense of them — shed such quantities of tears that they trickled down 
on his feet, which, according to the custom of the country, were then 
bare. But observing that her tears had wet the feet of her beloved 
Instructor, she immediately wiped them with the hairs of her head, 
kissed them with the most ardent affection, and anointed them with 
precious ointment she had brought for the purpose. 

It was a custom, among the inhabitants of the East, to pour fra- 
grant oils on the heads of such guests as they intended particularly 
to honor while they sat at meat ; and probably the woman's 
original intention was to anoint Jesus in the usual manner. But 
being exceedingly humbled on account of her former crimes, she 
could not presume to take that freedom with him, and therefore 
poured it on his feet, to express at once the greatness of her love 
and the profoundness of her humility. 

The Pharisee, who had attentively observed the woman, concluded 
from thence that our Saviour could not be a prophet. " This man," 
said the Pharisee to himself, "if he were a prophet, would have 
known who and what manner of woman this is that toucheth him ; 
for she is a sinner." Luke vii. 39. 

But though Simon spoke this only in his heart, his thoughts were 
not concealed from the great Redeemer of mankind, who to convince 
him that he was a prophet, and that he knew not only the characters 
of men, but even the secret thoughts of their hearts, immediately 
conversed with him on the very subject he had been revolving in his 
mind. He did not indeed expose him before the company, by re- 
lating what he had said in secret ; but, with remarkable delicacy, 
pointed out to Simon alone the unreasonableness of his thoughts. 
"Simon," said the blessed Jesus, "I have somewhat to say unto 
thee. There was a certain creditor who had two debtors ; the one 
owed five hundred pence, and the other fifty. And when they had 
nothing to pay, he frankly forgave them both. Tell me, therefore, 
which of them will love him most ? Simon answered and said, I 
suppose that he to whom he forgave most. And he said unto him, 
Thou hast rightly judged." And then immediately applied this 
short parable to the subject of the woman, on which the Pharisee 
had so unjustly reasoned with himself. "Simon," continued our 
Saviour, " seest thou this woman ? I entered into thine house, thou 
gavest me no water for my feet : but she hath washed my feet with 
tears, and wiped them -nth the hairs of her head. Thou gavest me 



254 



Life of our Lord Jesus Christ. 



no kiss : but this woman, since the time I came in, hath not ceased 
to kiss my feet. My head with oil thou didst not anoint : but this 
woman hath anointed my feet with ointment." Luke vii. 44, etc. 

This woman's kind services were in no danger of losing their re- 
ward from the blessed Jesus, who possessed the softer and finer 
feelings of human nature in their utmost perfection. Accordingly, 
he added, in pursuance of so kind an invitation he had before made 
to weary and heavy-laden sinners, " Wherefore, I say unto thee, 
her sins, which are many, are forgiven ; for she loved much ; but to 
whom little is forgiven, the same loveth little." Luke vii. 47. 

The blessed Jesus having thus commended the conduct of the 
woman to the company, and rebuked, with great delicacy, the unjust 
suspicions of Simon, turned himself to the woman, and, in the kind- 
est manner, assured her that "her sins were forgiven." But the 
power he assumed in forgiving sins greatly offended the Jews, who, 
not being acquainted with his divinity, considered his speech as de- 
rogatory to the honor of the Almighty. Jesus, however, contemned 
their malicious murmurs, and repeated his assurance, telling the 
woman that her faith had saved her, and bade her depart in peace. 

The next day Jesus traveled from Capernaum to different parts 
of Galilee, going " through every village, preaching and showing 
the glad tidings of the kingdom of God." Luke viii. 1. That is, he 
declared to the people the welcome tidings of the Almighty's being 
willing to be reconciled to the children of men, on condition of their 
repentance and embracing the Gospel of the grace of God. 

Leaving Galilee, he repaired to Jerusalem to keep the passover, 
being the second feast of that kind since his public ministry. In 
this journey he was accompanied by certain pious women, "who 
ministered to him of their substance." 



CHAPTER XII. 



MIRACULOUS CURE EFFECTED AT THE POOL OF BETHESDA — REPROOF OF THE SUPERSTI- 
TION OF THE JETVS IN CONDEMNING THE PERFORMANCE OF NECESSARY WORKS ON THE 
SABBATH-DAY — AFTER DOING MANY ACTS OF MERCY AND "WONDER, OUR BLESSED LORD 
IS VISITED BY HIS MOTHER AND HIS BRETHREN, AND MAKES A SPIRITUAL REFLECTION 
ON THAT INCIDENT. 




TJIl Lord had no sooner entered the 
ancient city of Jerusalem, so long 
famous for being the dwelling-place 
of the Most High, than he repaired 
to the public bath or pool, called in 
the Hebrew tongue "Bethesda;" 
that is, "the house of mercy," on 
account of the miracles wrought 
there by the salutary effects of the 
water at certain seasons. This bath 
was surrounded by five porches or cloisters, in which 
those who frequented the place were sheltered both from 
the heat and cold ; and were particularly serviceable to 
the diseased and infirm, who crowded thither to find relief 
in their afflictions. 

These porches were now filled with a " great multitude 
of impotent folk, of blind, halt, withered, waiting for the moving 
of the water ; for an angel went down at a certain season into the 
pool, and troubled the water : whosoever then first, after the troub- 
ling of the water, stepped in, was made whole of whatsoever disease 
he had." John v. 3, 4. 

Such is the account of this miraculous pool given us by St. John 
the evangelist. Many controversies have arisen concerning the 
place, the time, and the nature of the pool ; questions which will 
perhaps never be answered, because the pool of Bethesda is not 
mentioned by any of the Jewish historians. 

The time when this miraculous effect took place is not precisely 
determined; but it is almost universally agreed, that it could not be 
long before the coming of our Saviour ; and that the miracle was 
intended to lead us to the Son of God. For the gift of prophecy 
and of miracles had ceased among the Jews for above four hundred 
16 (255) 



256 



Life of our Lord Jesus Christ. 



years ; and therefore, to raise in them a more ardent desire for the 
coming of the Messiah, and to induce them to be more circumspect 
in observing the signs of his coming, God was pleased to favor them 
with this remarkable sign at Bethesda. And as the descendants of 
Jacob, in the last times, were very obnoxious, not only to the irrup- 
tions and tyranny of the Gentiles, but had wholly lost their liberty, 
so God favored them with this eminent token of his favor, this won- 
derful pool, that they might not despair of the promises made to 
their forefathers being fulfilled. 

The pool was situated near the gate of victims, which were figures 
of the propitiatory sacrifice of Christ, that they might be con- 
vinced God had yet a regard to the posterity of Abraham, and the 
worship which he himself had established; and might thus support 
themselves with the pleasing hope of the coming of the Messiah, the 
great Angel of the covenant, to his temple. 

And as this miracle of the angel descending from heaven began 
when the coming of the Messiah was at hand, to advise them of the 
speedy and near approach of that promised salvation ; so Christ 
entered these porches, which were situated without the temple, 
and performed the miracle we shall presently relate, to vindicate 
what was the true intent of this gift of healing ; namely, to lead 
men to himself, "the fountain opened for sin and for uncleanness." 
And the waters were troubled only at this certain season of the 
passover, or at other stated periods, and one only healed each time 
the angel descended, to show them at once the weakness of the law, 
and the great difference between that and the Gospel dispensation ; 
and to teach them not to rest satisfied with the corporeal benefit 
only,*as in the ministration of an angel, but to reflect attentively on 
the promises of the Messiah's approaching advent. 

Having made these necessary remarks relative to the celebrated 
pool of Bethesda, we shall now return to the blessed Jesus, who 
thought proper to visit the porches of Bethesda, now crowded with 
persons laboring under various diseases. 

Among these objects of pity was one who had labored under his 
infirmity no less than thirty-and-eight years. The length and 
greatness of this man's afflictions, which were well known to the 
Son of God, were sufficient to excite his tender compassion, and 
make him the happy object to demonstrate that his power of healing 
was infinitely superior to the sanative virtue of the waters ; while 
the rest were suffered to remain in their affliction. 

Had not our Lord at this time restored any of them to health, he 



Life of our Lord Jesus Christ. 



257 



would have acted contrary to the general account which the evan- 
gelists give of his goodness on other occasions ; namely, that " he 
healed all who came to him." For such diseased persons, who left 
their habitations through a persuasion of his power and kindness, 
were proper objects of his mercy ; whereas the sick in the cloisters 
of Bethesda were no more so than the other sick throughout the 
whole country, whom he could have cured with a single word of his 
mouth, had he been pleased to have uttered it. 

Our compassionate Lord now approached the man whom he had 
singled out as the person on whom to manifest his power ; he asked 
him whether he was desirous of being made whole ? A question 
which must induce the man to declare publicly his melancholy case 
in hearing of the multitude, and consequently render the miracle 
more conspicuous. And as this was done on the Sabbath-day, our 
blessed Saviour seems to have wrought it to rouse the sons of Jacob 
from their lethargy, and convince the inhabitants of Jerusalem that 
the long-expected Messiah was now come, and " had actually visited 
his people." 

This distressed mortal, beholding Jesus with a sorrowful counte- 
nance, and understanding that he meant his being healed by the 
sanative virtue of the waters, answered in a plaintive accent, " Sir, I 
have no man, when the water is troubled, to put me into the pool ; 
but while I am coming, another steppeth down before me." John v. 7. 
But the compassionate Redeemer of mankind soon convinced him that 
he was not to owe his cure to the salutary nature of the waters, but 
to the unbounded power of the Son of God ; and accordingly said 
to him, "Rise, take up thy bed and walk." No sooner was the 
heavenly mandate uttered, than the impotent man, to the astonish- 
ment of the multitude, " was made whole, and took up his bed, and 
walked." John v. 9. 

This great and miraculous cure could not fail of having a proper 
effect on the spectators; and his carrying his bed on the Sabbath-day, 
which the Jews considered as a profanation of that day of rest, 
tended greatly to spread the fame of the miracle over the whole city. 
Nor did the man scruple to obey the commands of his kind physician ; 
he well knew that the person who had the power of working such 
miracles, must be a great prophet ; and consequently that his injunc- 
tion could not be sinful. He therefore thought that he gave a suffi- 
cient answer to those Jews, who told him it was not lawful to carry 
his bed on the Sabbath-day, to say, " He that made me whole, the 
same said unto me, Take up thy bed and walk." John v. 11. He 



258 Life of our Lord Jesus Christ. 



that restored my strength in an instant, and removed, with a single 
word, a disease that had many years afflicted me, commanded me, at 
the same time, to take up my bed and walk ; and surely a person en- 
dued with such power from on high, would not have ordered me to do 
any thing but what is truly right. 

The votaries of infidelity should remember, that this signal miracle 
was performed in an instant, and even when the person did not 
expect any such favor, nor even knew the person to whom he owed 
it. No one therefore can pretend that imagination had any share 
in performing it. In short, the narrative of this miracle of mercy, 
sufficiently proves that the person who did it was really divine. 

Soon after Jesus had miraculously cured this man at the pool of 
Bethesda, he happened to meet him again in the temple, and took 
the opportunity of reminding him that, as he was now freed from an 
infirmity he had brought on himself by irregular courses, he should 
be careful to abstain from them for the future, lest the Almighty 
should think proper to afflict him in a more terrible manner. The 
man, overjoyed at having found the divine physician who had 
relieved him from his melancholy condition, repaired to the Scribes 
and Pharisees, and with a heart overflowing with gratitude, inno- 
cently told them that it was Jesus who had performed on him so 
astonishing a cure, being doubtless persuaded that they would rejoice 
at beholding so great a prophet. 

But, alas ! this was far from being the case ; the rulers of Israel, 
instead of being pleased with the accounts of his many stupendous 
works of mercy and kindness, attacked him tumultuously in the 
temple, and carried him before the Sanhedrim, probably with an 
intention to take away his life, merely because he h^d done good on 
the Sabbath-day. 

Jesus, however, soon vindicated, by irrefragable arguments, the 
propriety of his works ; observing, that in performing acts of mercy 
and beneficence on the Sabbath-day, he only imitated his heavenly 
Father, the God of Jacob, whose providence was continually employed, 
without any regard to times or seasons, in doing good for the 
children of men. And surely he must be more than blind, who can- 
not discover that the Almighty, on the Sabbaths, as well as on other 
days, supports the whole frame of the universe ; and, by the invisible 
operations of his power, continues the motion of the heavenly bodies, 
on the revolution of which the vicissitudes of day and night, of sum- 
mer and winter, so necessary to the production of the fruit of the 
earth, depend. 



Life of our Lord Jesus Christ. 



259 



But Jewish prejudice could not be overcome by argument. Nay, 
the very observation increased their malice, as he claimed a peculiar 
relation to God ; and, by asserting that he acted like him, insinuated 
that he was equal to the Almighty himself. 

The Saviour of the world did not deny this conclusion ; but showed 
that he acted agreeably to the will of God, and was equal with him 
in power, doing whatsoever he saw done by his Father — a convincing 
proof of his Father's love for him. " Verily, verily, I say unto you, 
the Son can do nothing of himself, but what he seeth the Father do ; 
for what things soever he doeth, these also doeth the Son likewise. 
For the Father loveth the Son, and showeth him all things that 
himself doeth : and he will show him greater works than these, that 
ye may marvel." John v. 19, 20. 

The blessed Jesus added, that he had not only power to heal the 
sick, but even to raise the dead ; and that his Father had constituted 
him the universal Judge of the world ; and therefore those who 
refused to honor him, refused to honor the Father. But whoever 
believed on him should inherit eternal life. 

And that they might not doubt of the truth of his mission, but 
that he was actually invested with the power of raising the dead, he 
desired them to remember the undoubted instances he had already 
given of it, in restoring the daughter of Jairus, and the widow's son 
of Nain, to life ; and, consequently, that he could, on any future 
occasion, exert the same power: "Verily, verily, I say unto you, the 
hour is coming, and now is, when the dead shall hear the voice of 
the Son of God ; and they that hear shall live. For as the Father 
hath life in himself, so hath he given to the Son to have life in himself, 
and hath given him authority to execute judgment also, because he 
is the Son of man." John v. 25, 26. 

The blessed Jesus added to this, Be not suprised at the power of 
raising a few from .the dead, and the authority of inflicting punish- 
ment on a small number ; I have a far greater power committed to 
me, even that of raising all the sons of Adam at the last day, and 
of judging and rewarding every one of them according to his works. 
" Marvel not at this : for the hour is coming, in which all that are 
in the graves shall hear his voice, and shall come forth ; they that 
have done good, unto the resurrection of life ; and they that have 
done evil, unto the resurrection of damnation." John v. 28, 29. 

The great day of retribution will distinguish between the good and 
the evil ; for the omniscient Judge has been privy to all the actions 
of the sons of men, from the beginning to the end of time ; nor has 



260 



Life of our Lord Jesus Christ. 



he any interest to pursue, or any inclination to satisf}^, different from 
those of his heavenly Father ; u And my judgment is just ; because 
I seek not mine own will, but the will of my Father which hath sent 
me." John v. 30. 

Nothing could more evince the character of our Lord than these 
assertions, though he did not require his hearers to believe them 
merely on his own testimony : he appealed to that of John, who was 
a burning and a shining light ; and in whom for a time they greatly 
rejoiced, because the prophetic spirit, which had ceased in Israel, 
was revived in that holy man. Nay, he appealed to a much greater 
testimony than that of John, even that of the God of Jacob himself, 
who was continually bearing witness of his mission, by the many 
miracles he empowered him to perform ; and who, at his baptism, 
had, with an audible voice from the courts of heaven, declared him 
to be his beloved Son ; a voice which multitudes of people had heard, 
and probably even some of those to whom he was now speaking. 

The Jews had long expected the Messiah ; but they had expected 
him to appear as a temporal prince, who would not only restore the 
former lustre of the throne of David, but infinitely augment it, and 
even place it over all the kingdoms of the earth. And hence they 
were unwilling to acknowledge Jesus for their Messiah, notwithstand- 
ing the proofs of his mission were so undeniable, because they must, 
in so doing, have abandoned all their grand ideas of a temporal king- 
dom. Our blessed Saviour therefore desired them to consult their 
own Scriptures, particularly the writings of the prophets, where they 
would find the characters of the Messiah displayed ; and be fully con- 
vinced they were all fulfilled in his person. 

He also gave them to understand, that the proofs of his mission 
were as full and clear as possible, being supported by the actions of 
his life, which in all things agreed with his doctrine ; for he never 
sought the applause of men or assumed secular power, but was always 
innocent and humble, though he well knew that these virtues made 
him appear little in the eyes of those who had no idea of a spiritual 
kingdom, but expected the Messiah would appear with all the pomp 
of secular authority. 

In short, the fatal infidelity of the Jewish doctors was principally 
owing to their pride. They had long filled the minds of the people 
with grand ideas of the glory and power of the Messiah's kingdom ; 
they had represented him as a potent prince, who was to appear at 
once adorned with all the ensigns of power; and therefore to have 
ascribed that august character to a mere teacher of righteousness, 



Life of our Lord Jesus Christ. 261 



destitute even of the ordinary advantages of birth, fortune, and eru- 
dition, would have been so plain a confession of their ignorance of 
the Scriptures, as must have exposed them to the ridicule and con- 
tempt of the whole people. 

Our blessed Saviour added, that he himself should not only be 
their accuser to the God of Jacob for their infidelity ; but Moses, 
their great legislator in whom they trusted, would join in that unwel- 
come office ; for by denying him to be the Messiah, they denied the 
writings of that prophet. " For had ye," added he, " believed Moses, 
ye would have believed me ; for he wrote of me ; but if ye believe not 
his writings, how shall ye believe my words?" John v. 46, 47. 

Thus did the blessed Jesus assert himself to be the Son of God, 
the great Judge of the whole earth, and the Messiah promised by the 
prophets, and at the same time gave them such convincing proofs of 
his being sent from God, that nothing could be said against them. 

Convincing as these proofs were, yet they did not in the least abate 
the malice of the Scribes and Pharisees ; for the very next Sabbath, 
upon his disciples plucking a few ears of corn as they passed through 
the fields, and eating the grain after rubbing it out in their hands, 
they again exclaimed against this violation of the Sabbath. But our 
blessed Saviour soon convinced them of their error, by showing, both 
from the example of David, who with his attendants eat the show- 
bread — which was not lawful for any but the priests, and the con- 
stant practice of their own priests, who never omitted the necessary 
works of the temple on the Sabbath-day ; that works of necessity were 
often permitted, even though they broke a ritual command ; that 
acts of mercy were the most acceptable services to God of any what- 
ever ; that it was inverting the order of things to suppose that " man 
was made for the Sabbath, and not the Sabbath for the benefit of 
man." Adding, that if the service of the temple should be said to 
claim a particular dispensation from the law of the Sabbath, he and 
his disciples, whose business of promoting the salvation of mankind 
was of equal importance, might justly claim the same exemption ; as 
they were carrying on a much nobler work than the priest who at- 
tended on the service of the temple. Thus did our blessed Saviour 
prove that works of mercy should not be left undone, though attended 
with the violation of some of the most sacred institutions of the cere- 
monial law. 

Soon after this dispute with the Scribes and Pharisees, our blessed 
Saviour entered one of the synagogues of Jerusalem on the Sabbath- 
day, and found there a man whose right hand was withered. 



262 



Life of our Lord Jesus Christ. 



The Pharisees, who observed the compassionate Jesus advance 
towards the man, did not doubt but he would heal him ; and there- 
fore watched him attentively, that they might have something to 
accuse him with to the people. Their malice was arrived to that 
monstrous pitch, that they determined to injure his reputation by 
representing him as a Sabbath-breaker if he dared to heal the man, 
while they themselves were profaning it by an action which would 
have polluted any day ; namely, of seeking an opportunity of destroy- 
ing a person who had never injured them, but done many good 
actions for the sons of Jacob, and was continually laboring for their 
eternal welfare. 

The Saviour of the world was not unapprized of these malicious 
intentions. He knew their designs, and defied their impotent power, 
by informing them of the benevolent action he designed, though he 
well knew they would exert every art they were masters of, in order 
to put him to death. 

Therefore, when our Saviour ordered the man to show himself to 
the whole congregation, in order to excite their pity, these hypocri- 
tical teachers declared, in the strongest terms, the unlawfulness of 
his performing even such beneficent actions on the Sabbath ; " Is it 
lawful," cried they, " to heal on the Sabbath-day ?" They did not, 
however, ask this question with an intention to hinder him from 
performing the miracle. No, they had a very different intension 
than that of accusing him ; for they hoped he would have declared 
openly that such actions were lawful ; or at least make no reply to 
their demands, which they would have construed into an acknow- 
ledgment of what they asserted. 

Nor did our Lord fail to expose their malice and superstition ; and 
accordingly asked them, " Is it lawful on the Sabbath-day to do 
good, or to do evil; to save life, or to destroy it?" Luke vi. 9. Is 
it not more lawful for me, on the Sabbath-day, to save men's lives, 
than for you to seek my death without the least provocation ? This 
severe rebuke would admit of no answer, and therefore they " held 
their peace," pretending not to understand his meaning. He there- 
fore made use of an argument, which stupidity itself could not fail of 
understanding, and which all the art of these hypocritical sophists 
was unable to answer. " What man," said the blessed Jesus, " shall 
there be among you that shall have one sheep, and if it fall into a 
pit on the Sabbath-day, will he not lay hold on it and lift it out? 
How much then is a man better than a sheep ? Wherefore it is lawful 
to do well on the Sabbath-day." Mat. xii. 11, 12. 



Life of our Lord Jesus Christ. 



263 



The former question they pretended not to understand, and there- • 
fore held their peace ; but this argument effectually silenced them, 
though they were determined not to be convinced. This unconquer- 
able obstinacy grieved the spirit of the meek, the benevolent Jesus, 
who beheld them with anger, that, if possible, an impression might 
be made either on them or the spectators. 

But at the same time that he testified his displeasure towards the 
Pharisees, he uttered words of comfort to the lame man, bidding 
him stretch forth his hand ; and he no sooner obeyed the divine 
command than "it was restored whole as the other." 

This astonishing work, performed in the midst of a congregation, 
and in presence of our Lord's most inveterate enemies, many of 
whom doubtless knew the man while he labored under this infirmity, 
must certainly have had a great effect on the minds of the people, 
especially as they saw it had effectually silenced the Pharisees, who 
had nothing to offer either against the miracle itself, or the reason- 
ings and power of him who had performed it. 

But though these whited sepulchres^as our blessed Saviour justly 
termed them, were silenced by his arguments and astonished at his 
miracles, yet they were so far from abandoning their malicious in- 
tentions, that they joined their inveterate enemies, the Herodians 
or Sadducees, in order to consult how they might destroy him ; well 
knowing, that if he continued his preaching and working of miracles, 
the people would wholly follow him, and their own power soon be- 
come contemptible. Jesus, however, thought proper to prevent their 
malicious designs by retiring into Galilee, and there pursuing his 
benevolent purposes. 

This retreat could not however conceal him from the multitude, 
who flocked to him from all quarters, bringing with them the sick 
and maimed, who were all healed and sent away in peace. 

Some of his disciples, however, who still entertained the popular 
opinion that the Messiah would establish his kingdom by force, and 
bear down all opposition, were extremely mortified to find their 
Master retreat from so weak an enemy. But had they read with 
attention the prophecy of Isaiah, they would have known that this 
supposed weakness was one part of the Messiah's character. "Be- 
hold my servant whom I have chosen ; my beloved in whom my soul 
is well pleased : I will put my Spirit upon him, and he shall show 
judgment to the Gentiles. He shall not strive, nor cry; neither 
shall any man hear his voice in the streets. A bruised reed shall 
he not break, and smoking flax shall he not quench, till he send forth 



264 



Life of our Lord Jesus Christ. 



judgment unto victory. And in his name shall the Gentiles trust." 
Mat. xii. 18, 21. 

Though there are several small variations between this prophecy 
as quoted by St. Matthew, and the original in the book of Isaiah, 
yet the sense in both places is the same. By this prophecy we may 
observe the evident difference there is between the Jewish religion 
published by Moses, and the Christian religion published by Christ. 
The doctrine of salvation, as taught by Moses, extended only to the 
single nation of the Jews : whereas that published by the Messiah 
extended to every nation and people under heaven. Accordingly 
our blessed Saviour, by retiring into Galilee, fulfilled the first part 
of this famous prophecy, " He shall show judgment to the Gen- 
tiles ;" for the evangelist tells us, " great multitudes came to him from 
beyond Jordan, and from Syria, about Tyre and Sidon." Mark iii. 8. 

Being now returned into Galilee, there was brought to him a 
blind and dumb man possessed with a devil ; but Jesus with a single 
word cast out the evil spirit, and restored the noble faculties of sight 
and speech. A miracle so surprising could not fail of astonishing 
the numerous spectators, who now seemed convinced, that the per- 
son endued with such remarkable power could be no other than the 
Messiah. 

The Pharisees, who were come thither from Jerusalem, filled with 
malice at seeing him perform so many miracles, impiously asserted, 
contrary to the conviction of their own minds, that they were 
wrought by the power of Beelzebub, the prince of the devils. 

So blasphemous a declaration could not be supposed to escape a 
censure from the Son of God, who, addressing himself both to them 
and the people, demonstrated the absurdity of the calumny by an 
argument drawn from the common affairs of life. "Every king- 
dom," said the blessed Jesus, " divided against itself is brought to 
desolation; and every city or house divided against itself shall not 
stand. And if Satan cast out Satan, he is divided against himself ; 
how then shall his kingdom stand ?" Your calumny is malicious 
and absurd ; it is malicious, because your own consciences are con- 
vinced of^ts falsehood; and it is absurd, because Satan cannot 
assist me in preaching the kingdom of God, and subverting all the 
works of darkness, unless he be divided against himself, and destroy 
all the works of his own kingdom. Adding, " And if I by Beelze- 
bub cast out devils, by whom do your children cast them out ? there- 
fore they shall be your judges. But if I cast out devils by the 
Spirit of God, then the kingdom of God is come unto you." Ye 



Life of our Lord Jesus Christ. 



265 



did not impute the miracles of your prophets to Beelzebub, but 
received them, on the evidence of their miracles, as the messengers 
of God. But ye reject me, who work greater and more numerous 
miracles than they, and impute them to the power of evil spirits. 
Is this conduct reconcilable? These prophets therefore shall be 
your judges, they shall condemn you. But as it is true that I cast 
out devils by the assistance of the Almighty, it follows that the 
kingdom of God, so long expected, is going to be established. 

But this blasphemy, however great, may be forgiven you, because 
stronger and more evident proofs of my mission may convince you 
of your sins, and induce you to embrace the offers of eternal life. 
For the time is coming when the Son of man shall be raised from 
the dead by the power of the Holy Ghost, the gifts of miracles 
showered on almost all believers, and the nature of the Messiah's 
kingdom more fully explained, in order to remove the foundation of 
your prejudice, the expectation of a temporal prince. But if you 
then shut your eyes, and speak evil against the Holy Ghost, by 
affirming that his gifts and miracles proceed from the prince of dark- 
ness, it shall never be forgiven you : because it is a sin you cannot 
possibly repent of, as no greater means of conviction will be offered ; 
but you shall be punished for it, both in this world and in that which 
is to come. " Wherefore I say unto you, all manner of sin and 
blasphemy shall be forgiven unto men ; but the blasphemy against 
the Holy Ghost shall not be forgiven unto men. And whosoever 
speaketh a word against the Son of man, it shall be forgiven him ; but 
whosoever speaketh against the Holy Ghost, it shall not be forgiven 
him, neither in this world, neither in the world to come." Mat. xii. 
31, 32. 

This solemn sentence on the sin against the Holy Ghost, was 
probably now pronounced by our Saviour to awaken the consciences 
of the Pharisees, by a sense of their danger, if they continued in 
such detestable calumnies, when their own hearts sufficiently told 
them, that they flowed entirely from malice and resentment. 

But all his reasonings and threatenings had no effect on this per- 
verse set of mortals, who sarcastically answered, " Master, we would 
see a sign from thee." Strange stupidity! Had not he, a short 
time before, cast out a devil, and restored the faculties of sight and 
speech to the blind and dumb ; cleansed lepers, raised the dead, and 
even rebuked the tempestuous winds and waves ? Were not these 
signs sufficient to convince the most bigoted mortal ? What therefore 
could these stubborn doctors of the law require ? Well might the 



266 



Life of our Lord Jesus Christ. 



great Saviour of the world call them u a wicked and adulterous ge- 
neration ;" for surely they could boast of no part of the faith and 
piety of Abraham, their great progenitor. Persons of such in- 
corrigible inclinations certainly merited no further gratification, and 
therefore Jesus only referred them to a sign that would not come to 
pass till after his death; namely, that of Jonah, whose deliverance 
from the whale's belly, after three days' confinement, was an eminent 
type of his resurrection, after his body had remained three days 
and three nights in the chambers of the tomb. Adding, that the 
Ninevites repented at the preaching of the prophet Jonah ; and the 
queen of the South undertook a long journey to Jerusalem to hear 
the wisdom of Solomon ; but they refused to attend to the doctrines 
of an infinitely greater prophet than Jonah, or listen to one much 
wiser than Solomon. Concluding his discourse with a very apposite 
parable, tending to show the great danger of resisting conviction, 
and breaking through resolutions, as such actions tended entirely to 
render men more obdurate and abandoned than before. 

During this dispute with the Pharisees, Jesus was informed that 
his mother and brethren, or kinsmen, were without, desiring to speak 
to him ; upon which the blessed Jesus stretched out his hands 
towards his disciples, and said, "Behold my mother and my 
brethren ! For whosoever shall do the will of my Father which is in 
heaven, the same is my brother, and sister, and mother." Mat. xii. 
49, 50. This glorious truth should be stamped on the minds of all 
believers, as it shows that every one, of what nation or kindred 
soever, who is brought into subjection to the will of God, is allied to 
the blessed Jesus, and entitled to the salvation of God. 



CHAPTER XIII. 



OUR LORD DELIVERS MANY REMARKABLE PARABLES, AND EXPLAINS SEVERAL OF THEM — 
RETURNS TO NAZARETH, AND COMMISSIONS THE TWELVE APOSTLES TO PREACH THE 
GOSPEL IN DIVERS PLACES — CIRCUMSTANCES OF THE DEATH OF JOHN THE BAPTIST. 



3fi 



3 




HE miraculous power of our blessed Lord, 
both in performing the most astonishing 
acts, and confuting the most learned of 
§| the Pharisaical tribe, who endeavored to 
11^ oppose his mission and doctrine, brought 
together so great a multitude, that he 
repaired to the sea-side ; and, for the 
better instructing of the people, entered 
into a ship, and the whole multitude stood 
Sip on the shore. Being thus conveniently 
seated, he delivered many precepts of 
te the utmost importance, beginning with 
the parable of the sower who cast his 
seed on different kinds of soil, the products of which were an- 
swerable to the nature of the ground, some yielding a large increase, 
others nothing at all. By this striking similitude, the blessed Jesus 
represented the different kinds of hearers, and the different manner 
in which they are affected by the precepts of religion. Some wholly 
suppress the doctrines delivered, in others they produce the fruits 
of righteousness in proportion to the goodness of their hearts. 
And surely a more proper parable could not have been delivered, 
when such multitudes came to hear his discourses, and so few 
practiced the precepts, or profited by the heavenly doctrines they 
contained. 

To vindicate the propriety of our Saviour's conduct, it may not 
be amiss here to observe, that parables were very familiar to the 
oriental nations, particularly those of Palestine, as we learn from 
the concurrent testimony of all the eastern writers ; and it was the 
general method, both of the old prophets, John the Baptist, and our 
blessed Saviour himself, to allude to things present, and such as im- 
mediately offered themselves. Our Saviour also, by using this man- 
ner of teaching, fulfilled the prophecies concerning the Messiah re- 

(267) 



268 Life of our Lord Jesus Christ. 

lating to his method of instruction; it being foretold, "that he 
should open his mouth in parables, and utter things which had been kept 
secret from the foundation of the world." It is therefore no wonder 
that the mysteries and secrets of the kingdom of heaven are generally 
the subject of our Saviour's parables ; his grand and fundamental doc- 
trines being delivered in clear, plain, and express terms, but some- 
times heightened and enlivened by the addition of beautiful parables. 
Similitudes of this kind are indeed the most simple method of 
teaching, and best accommodated to the apprehension of the vulgar 
and unlearned, and very easy to be remembered, understood, and 
applied. At the same time they are the finest vail for mysteries, 
and the best means of convicting the proud and obstinate, as well as 
concealing from them those truths which their perverseness and 
infidelity have rendered them unworthy of having more clearly dis- 
played. 

But to return. The parable being finished, his disciples asked 
why he taught the people in parables? To which he answered, 
" Because it is given unto you to know the mysteries of the king- 
dom of heaven, but to them it is not given. For whosoever hath, to 
him shall be given, and he shall have more abundance ; but whoso- 
ever hath not, from him shall be taken away even that he hath. 
Therefore speak I to them in parables; because, they seeing, see not; 
and hearing, they hear not ; neither do they understand." Mat. xiii. 
11, etc. As if he had said, You, my beloved disciples, who are of 
an humble, docile temper, and are willing to use means, and resort to 
me for instruction and the explanation of the truths I deliver, to 
you it shall be no disadvantage that they are clothed in parables. 
Besides, my discourses are plain and intelligible to all unprejudiced 
minds : truth will shine through the vail in which it is arrayed, and 
the shadow will guide you to the substance. But these proud, these 
self-conceited Pharisees, who are so blinded by their own prejudices 
that they will neither hear nor understand a thing plainly delivered ; 
to them I preach in parables, and hide the great truths of the Gos- 
pel under such metaphorical robes as will forever conceal them from 
persons of their own temper. They have therefore brought upon 
themselves this blindness, that in seeing they see not ; and this will- 
ful deafness, that in hearing they hear not, neither do they under- 
stand. 

The blessed Jesus added, that there was no reason for their being 
surprised at what he had told them, as it had long before been pre- 
dicted by the prophet Isaiah. " By hearing ye shall hear, and shall 



Life of our Lord Jesus Christ. 



269 



not understand ; and seeing ye shall see, and shall not perceive. For 
this people's heart is waxed gross, and their ears are dull of hearing, 
and their eyes have they closed ; lest at any time they should see with 
their eyes, and hear with their ears, and should understand with their 
heart, and should be converted, and I should heal them." Mat. xiii. 14, 
15. There is some variation in the words as quoted by the evangelist 
and those found in Isaiah ; but the import of both is the same, and 
may be paraphrased in the following manner : — " The sons of Jacob 
shall indeed hear the doctrines of the Gospel, but not understand 
them ; and see the miracles by which these doctrines are confirmed, 
without perceiving them to be wrought by the finger of God : not 
because the evidences produced by the Messiah are insufficient, but 
because the corruption of their hearts will not suffer them to exa- 
mine and weigh these evidences ; for the sins of this people have 
hardened their hearts; their pride and vanity have shut their ears, 
and their hypocrisy and bigoted adherence to traditions and forced 
interpretations of the law and the prophets, have closed their eyes, 
lest the brilliant rays of truth should strike their sight with irre- 
sistible force, and the powerful voice of divine wisdom force their 
attention, and command their assent ; being unwilling to be directed 
to the paths of righteousness which lead to the heavenly Canaan." 

Such are the reasons given by our blessed Saviour for his teach- 
ing the people by parables ; and to enhance the great privilege his 
disciples enjoyed, he added, that many patriarchs and prophets of 
old had earnestly desired to see and hear these things which they 
now saw and heard, but were denied that favor ; God having, till 
then, showed them to his most eminent saints in shadows only, and 
as they lay brooding in the womb of futurity. " But blessed are 
your eyes, for they see ; and your ears, for they hear : for verily I 
say unto you, that many prophets and righteous men have desired 
to see those things which ye see, and have not seen them ; and to 
hear "those things which ye hear, and have not heard them." Mat. 
xiii. 16, 17. 

Our Lord, having by these means excited the desire of his disci- 
ples, proceeded to explain to them the parable of the sower. " The 
sower," said he, "soweth the word." The seed therefore implies 
the doctrines of true religion, and -the various kinds of hearers. 
The ground by the highway-side, which is apt to be beaten by men 
treading upon it, is an image of those who have their hearts so hard- 
ened with impiety, that though they hear the Gospel preached, it 
makes no impression on their callous hearts, because they hear it 



270 



Life of our Lord Jesus Christ. 



inattentively, or quickly forget the words of the preacher. And 
surely no similitude could more strongly represent this insensibility 
and inattention, than the beaten ground bordering on the highway, 
into which this seed never entering, it is picked up by the fowls of the 
air, or trodden down and crushed by the feet of passengers. " When 
any one heareth the word of the kingdom, and understandeth it not, 
then cometh the wicked one and catcheth away that which was sown 
in his heart. This is he which receiveth seed by the wayside." Mat. 
xiii. 19. 

We must not suppose that the devil has the power of robbing 
hearers of their knowledge by an immediate act of his own, because 
he is said to catch away the word sown in their hearts, but by the 
opportunities they give the deceiver of mankind for exerting hia 
strong temptations, and particularly those which have a relation to 
their commerce with men : a circumstance that could not escape the 
observation of St. Luke, who tells us that the seed was trodden 
down, or destroyed, by their own headstrong lusts, which, like so 
many birds of prey pinched with hunger, devour the seed implanted 
in their minds. 

The rocky ground represents those hearers who so far receive the 
word into their hearts, that it discovers itself by good resolutions, 
which are perhaps accompanied with a partial reformation of some 
sins, and the temporary practice of some virtues. But the word 
has not sunk deep enough in their minds to remain constantly there, 
its abode with them is only for a season ; and therefore when perse- 
cution ariseth for the sake of the Gospel, and such hearers are ex- 
posed to tribulations of any kind, the blade, which sprung up 
quickly, withers, for want of being watered with the streams of piety 
and virtue ; like the vegetable productions of the earth, when de- 
prived of the enlivening rains and dews of heaven, and a want of 
earth to contain this nourishing fluid when the rays of the sun dart 
in full vigor upon .them. " But he that received the seed into stony 
places, the same is he that heareth the word, and anon with great 
joy receiveth it : yet hath he not root in himself, but dureth for a 
while ; for when tribulation or persecution ariseth because of the 
word, by and by he is offended." Mat. xiii. 20, 21. 

The ground encumbered with thorns^ which sprung up with the 
seed and choked it, represents all those who receive the word into 
their hearts already filled with the cares of this world, which will, 
sooner or later, destroy whatever good resolutions are raised by the 
word. The cares of the world are compared to thorns, not only 



Life of our Lord Jesus Christ. 



271 



because of their pernicious tendency in choking the word, but 
because they cannot be eradicated without great pains and difficulty. 
In the parable, the hearers of this denomination are distinguished 
from those who receive the seed on the stony ground, not so much 
by the effect of the word upon their minds, as by the different 
natures of each ; for in both the seed sprang up, but brought forth 
no fruit. Those represented by the stony ground, have no depth of 
soil ; those by the thorny ground are choked by the cares of this 
world, the deceitfulness of riches, and the love of pleasures, which, 
sooner or later, will stifle the impressions of the word ; by which 
means they at last become as unfruitful as the former. But both 
are distinguished from those hearers represented by the seed sown 
by the highway-side, that they receive the word, and in some 
measure obey its precepts. Whereas the first never receive the 
word at all, hearing without attention ; or, if they do attend, forget 
it immediately. " He also that received seed among the thorns, is 
he that heareth the word ; and the care of this world, and the deceit- 
fulness of riches, choke the word, and he becometh unfruitful." Mat. 
xiii. 22. 

In opposition to these unprofitable hearers of the word, others are 
represented, whose goodness of heart, signified under the similitude 
of the soil, receive the word with gladness, and bring forth large 
increase. These are convinced of the truths delivered, and practice 
them, though contrary to their prejudices, and opposite to their in- 
clinations. All those bring forth, some an hundred-fold, some sixty, 
and some thirty, in proportion to the different degrees of strength 
in which they possess the graces necessary to the profitable hearing 
the word of righteousness. 

Having ended this interpretation of the parable of the sower, he 
continued his discourse to his disciples ; explaining to them, by the 
similitude of a lighted lamp, the use they were to make of all the 
excellent instructions they had and should receive from him. Their 
understanding, he told them, was to illuminate the world, as a bril- 
liant lamp placed in the centre of an apartment, enlightens the 
whole. He added, that though some of the doctrines of the Gospel 
were then concealed from the people because of their prejudices, yet 
the time would come when those doctrines should be preached openly 
and plainly through the world ; and therefore it was their duty, to 
whom God had given both an opportunity of hearing, and a capacity 
of understanding these doctrines, to listen with the utmost attention. 
"Is a candle brought to be put under a bushel, or under a bed? and 
IT 



272 



Life op our Lord Jesus Christ. 



not to be set on a candlestick ? For there is nothing hid which 
shall not be manifested ; neither was any thing kept secret, but that 
it should come abroad. If any man have ears to hear, let him 
hear." Mark iv. 21-23. 

But as it was a matter of great importance that the disciples, 
who were to publish the Gospel throughout the whole world, should 
listen with the closest attention to his sermons, he repeated his ad- 
monitions ; adding, that their present privileges and future rewards 
should be both proportioned to the fidelity and care with which they 
discharged the important trust committed to them. " Take heed 
what ye hear : with what measure ye mete, it shall be measured 
to you; and unto you that hear shall more be given." Mark 
iv. 24. 

Having explained these parables to his disciples, he turned himself 
to the multitude on the shore, and, in his usual endearing manner, 
delivered the parable of the enemy's sowing tares among the wheat: 
and on their first appearance astonishing the husbandman's servants, 
who knew the field had been sowed with good seed ; and, in order to 
free the wheat from such injurious plants, proposed to root them up. 
But this the husbandman absolutely refused, lest by extirpating the 
one they injured the other ; adding, that he would take care, at the 
time of harvest, to give orders to his reapers, that they should first 
gather the tares into bundles and burn them, and afterwards carry 
the wheat to the granaries. "The kingdom of heaven," said the 
blessed Jesus, " is likened unto a man, which sowed good seed in his 
field ; but while men slept, his enemy came and sowed tares among 
the wheat, and went his way. But when the blade was sprung up, 
and brought forth fruit, then appeared the tares also. So the 
servants of the householder came, and said unto him, Sir, didst not 
thou sow good seed in thy field ? From whence then hath it tares ? 
He said unto them, An enemy hath done this. The servants said 
unto him, Wilt thou then that we go and gather them up ? But he 
said, Nay ; lest while ye gather up the tares, ye root up also the 
wheat with them. Let both grow together until the harvest : and in 
the time of harvest I will say to the reapers, Gather ye together 
first the tares, and bind them in bundles to burn them ; but gather 
the wheat into my barn." Mat. xiii. 24, etc. 

This parable of the tares being ended, he spake another concern- 
ing the seed which sprung up secretly ; representing the gradual and 
silent progress of the Gospel among the sons of men. He informed 
them under this similitude, that the husbandman does not, by any 



Life of our Lord Jesus Christ. 



273 



efficacy of Ms own, cause the seed he casts into the ground to grow, 
but leaves it to be nourished by the teeming virtues of the soil, and 
the enlivening rays of the sun. In the same manner, Jesus and his 
apostles having taught men the doctrine of true religion, were not 
by any miraculous force to constrain the wills, far less by the terrors 
of fire and sword to interpose visibly in the assistance of it, but 
suffer it to spread, by the secret influences of the Holy Spirit, till it 
attained its full effect. And as the husbandman cannot, by the 
most diligent observation, perceive the corn in his field extending 
its dimensions as it grows ; so the ministers of Christ were not, at 
the first planting of the Gospel, to expect to see it make a quick 
progress through the world. 

The ministers of religion must not, however, from hence imagine 
that religion will flourish without their carefully and importu- 
nately pressing its precepts upon the minds of their hearers. The 
parable was spoken to inform the Jews in particular, that neither 
the Messiah nor his servants would employ force to establish the 
kingdom of God, as they vainly expected the Messiah would have 
done ; and to prevent the disciples from fainting, when they saw that 
an immediate and rapid success did not attend their labors. " So 
is the kingdom of God, as if a man should cast seed into the ground, 
and should sleep, and rise night and day, and the seed should spring 
and grow up, he knoweth not how. For the earth bringeth forth 
fruit of herself ; first the blade, then the ear, after that the full corn in 
the ear. But when the fruit is brought forth, immediately he putteth 
in the sickle, because the harvest is come." Mark iv. 26, etc. 

The next parable he spake to the multitude was that of the mus- 
tard seed, which, though very small when sown, becomes in Palestine, 
and other parts of the east, a full spreading tree. Intimating to his 
audience, under this similitude, that notwithstanding the Gospel would 
at first appear contemptible, from the ignominy flowing from the 
crucifixion of its author, the strictness of its precepts, the weakness 
of the persons by whom it was preached, and the small number and 
mean condition of those who received it ; yet, being founded on truth 
itself, it would increase to an astonishing magnitude, filling the whole 
earth, and affording spiritual nourishment to persons of all nations, 
who should enjoy all the privileges of the Messiah's kingdom equally 
with the Jews. And surely a more proper parable could not have 
been uttered, to encourage his disciples to persevere in the work of 
the ministry, notwithstanding it would in the beginning be opposed 
by the learned, the rich, and the powerful. " The kingdom of heaven 



274 



Life of our Lord Jesus Christ. 



is like to a grain of mustard seed, which a man took and sowed in 
his field : which indeed is the least of all seeds ; but when it is grown, 
it is the greatest among herbs, and becometh a tree ; so that the birds 
of the air come and lodge in the branches thereof." Mat. xiii. 31, 32. 

Our blessed Saviour concluded his discourse to the multitude with 
the parable of the leaven, to intimate the influence of the doctrine 
of the Gospel on the minds of particular persons : " The kingdom of 
heaven is like unto leaven, which a woman took and hid in three mea- 
sures of meal, till the whole was leavened." Mat. xiii. 33. 

While Jesus was thus employed in his heavenly Father's business, 
his mother and brethren came a second time, desiring to see him. 
In all probability they feared that the continued fatigue of preaching 
would injure his health; and were therefore desirous of taking him 
with them that he might refresh himself. But the blessed Jesus, 
who was never weary of doing good, answered his indulgent parent 
as before, " My mother and my brethren are those which hear the 
word of God and do it." Luke viii. 19-21. 

Night approaching, Jesus dismissed the multitude, and returned to 
the house in Capernaum where he abode, and there explained to his 
disciples the parable of the tares in the field. The husbandman, 
said our blessed Saviour, is the Son of man ; the field the Christian 
church, planted in different parts of the world. The wheat are those 
Christians who obey the precepts of the Gospel, and are supported 
by the influences of the Holy Spirit ; and the tares the bad profess- 
ing Christians, seduced into the paths of vice by the temptation of 
the devil. Our blessed Lord therefore, by this parable, represented 
the mixed nature of the church on earth, the dismal end of the 
hypocrites and those who forget God ; for those may deceive for a 
time, by assuming the robes of virtue and religion ; yet they will not 
fail, sooner or later, to betray themselves, and show that they are 
only wolves in sheep's clothing. At the same time, however sincerely 
we may wish to see the church freed from her corrupted members, 
we must not extirpate them by force, lest, being deceived by outward 
appearances, we also destroy the wheat, or sound members. We 
must leave this distinction to the awful day, when the great Messiah 
will descend to judgment; for then a final separation will be made, 
the wicked cast into torments that will never have an end, but the 
righteous received into life eternal, "where they shall shine forth as 
the sun in the kingdom of their Father." Mat. xiii. 43. 

Our Lord, on this occasion, delivered the parables of the treasure 
hid in the field, and of the pearl of great price. The former was 



Life of our Lord Jesus Christ. 



275 



designed to teach us that some meet with the Gospel as it were by 
accident, and without seeking after it, agreeable to the prediction of 
the prophet, " That God is found of them that seek him not." But 
with regard to the latter, it was designed to intimate, that men 
sometimes take the utmost pains to become acquainted with the great 
truths of the Gospel. And surety the similitudes, both of the treasure 
and pearl, are very naturally used to signify the Gospel : the former, 
as it enriches all who possess it, and the latter, because it is more 
precious than rubies. 

But that the disciples might expect that the Christian church would 
consist of a mixed multitude of people, the good blended with the 
bad in such a manner that it would be difficult to separate them, he 
compared it to a net cast into the sea, which gathered fish of every 
kind, good and bad, which were separated when the net was drawn 
to land ; that is, at the last great day of account, when the righteous 
will be conveyed to life eternal, and the wicked cast into everlasting 
misery. 

Our blessed Saviour having finished these parables, asked his dis- 
ciples if they understood them ; and, upon their answering in the 
affirmative, he added, that every teacher of the Gospel ought to re- 
semble a person whose house was completely furnished, and brought 
" forth out of his treasure things new and old." 

Soon after, Jesus left Capernaum and repaired to Nazareth, 
where he had been brought up, and preached in the synagogue the 
glad tidings of the kingdom of God ; but his townsmen, though as- 
tonished at his doctrine, could not overcome the prejudices they had 
conceived against him on account of the meanness of his family, 
and thence refused to own him for the Messiah. Our Saviour, find- 
ing them the same incorrigible persons as when he visited them be- 
fore, departed from them, and taught in the neighboring villages. 
They, in common with all the Jews, were strangers to the true cha- 
racter of the Messiah, whom they considered as a temporal prince ; 
and therefore could not bear that a person so mean as Jesus ap- 
peared to be, should perform works peculiar to that idol of their 
vanity — a glorious, triumphant, secular Messiah. 

While our Lord resided in the neighborhood of Nazareth, he sent 
out his disciples to preach in different parts of Galilee, and to pro- 
claim the glad tidings that God was then going to establish the king- 
dom of the Messiah, wherein he would be worshiped in spirit and 
in truth. And in order that they might confirm the doctrines they 
delivered, and prove that they had received their commission from 



276 



Life of our Lord Jesus Christ. 



the Son of God, they were endowed with the power of working mi- 
racles. How long they continued their preaching cannot be known, 
but it is reasonable to think they spent a considerable time in it, 
preaching in several parts of Judea. 

The miracles which the apostles wrought raised the expectations 
of men higher than ever ; the people were astonished to see the dis- 
ciples of J esus perform so many miracles ; and then concluded that 
our Saviour must be greater than any of the old prophets, who 
could not transmit the power they enjoyed to any other. This ex- 
traordinary circumstance could not fail of spreading his fame through 
the whole country : it even reached the ears of Herod the tetrarch, 
who, fearing a person of such extraordinary abilities, was very un- 
easy ; which some of his courtiers observing, endeavored to remove, 
telling him that one of the old prophets was risen from the dead : 
but this did not satisfy him, and he declared that he believed it was 
John the Baptist risen from the dead. " And he said unto his ser- 
vants, This is John the Baptist ; he is risen from the dead, and there- 
fore mighty works do show forth themselves in him." Mat. xiv. 2. 

The evangelists, having on this account mentioned John the Baptist, 
inform us that Herod had put him to death ; but when this happened 
is uncertain. 

It has already been observed, that Herod had cast John into 
prison for his boldness in reproving him for the unlawful affinity in 
which he lived with his brother's wife. The sacred writers have not 
told us how long he continued in prison ; but it is plain from his 
two disciples, who came from him to our Saviour, that his followers 
did not forsake him in his melancholy condition. Nay, Herod him- 
self both respected and feared him, knowing that he was highly and 
deservedly beloved by the people : he consulted him often, and in 
many things followed his advice. But Herodias, his brother's wife, 
with whom he lived in so shameful a manner, being continually un- 
easy lest Herod should be prevailed upon to set him at liberty, 
sought all opportunities to destroy him; and at last an incident hap- 
pened which enabled her to accomplish her intention. 

The king having on his birth-day made a great feast for his 
friends, she sent her daughter Salome, whom she had by Philip, her 
lawful husband, into the saloon to dance before the king and his 
guests. Her performance was remarkably elegant, and so charmed 
Herod, that he promised with an oath to give her whatsoever she 
asked. 

Having obtained so extraordinary a promise, she ran to her 



Life of our Lord Jesus Christ. 277 



mother, desiring to know what she would ask ; and was instructed 
by that wicked woman to require the head of John the Baptist. 
Her mother's desire, doubtless, surprised Salome, as she could not 
possibly see the use of asking what could be of no service to her. 
But Herodias would take no denial, peremptorily insisting on her 
demanding the head of the Baptist. Accordingly she returned to 
Herod, saying, " I will that thou give me, by and by, in a charger, 
the head of John the Baptist." 

So cruel a request thrilled every breast ; the gayety of the king 
vanished ; he was vexed and confounded. But being unwilling to 
appear either rash, fickle or false, before a company of the first per- 
sons of his kingdom for rank and character, he commanded the head 
to be given her ; not one of the guests having the courage to speak 
a single word in behalf of an innocent man, nor attempt to divert 
Herod from his mad purpose, though he gave them an opportunity 
of doing it, by signifying to them that he performed his oath merely 
out of regard to the company. Thus Herod, through a misplaced 
regard to his oath and his guests, committed a most unjust and cruel 
action ; an action that will forever brand his memory with dishonor, 
and render his very name detestable to the latest posterity. 

Soon after the command was given, the head of that venerable 
prophet, whose rebukes had struck Herod with awe in the loosest 
moments, and whose exhortations had often excited him to virtuous 
actions, was brought, pale and bloody, in a charger, and given to 
the daughter of Herodias in the presence of all the guests. 

The young lady eagerly received the bloody present, and carried 
it to her mother, who enjoyed the whole pleasure of revenge, and 
feasted her eyes with the sight of her enemy's head, now silent and 
harmless. But she could not silence the name of the Baptist ; it 
became louder, filling the earth and heavens, and publishing to 
every people and nation this woman's baseness and adultery. 

Thus fell that great and good man, John the Baptist, who was 
proclaimed by our blessed Saviour himself, to be " more than a pro- 
phet." Josephus tells us, that his whole crime consisted in exhort- 
ing the Jews to the love and practice of virtue ; and, in the first 
place, to piety, justice, and regeneration, or newness of life ; not 
by the bare abstinence from this or that particular sin, but by an 
habitual purity of mind and body. 

It may not be improper on this occasion to hint, that the history 
of this birthday, transmitted to posterity in the Scriptures, stands 
a perpetual beacon to warn the great, the gay, and the young, to 



278 



Life of our Lord Jesus Christ. 



beware of dissolute mirth. Admonished by so fatal an example, 
they should be careful to maintain, in the midst of their jollity, an 
habitual recollection of spirit, lest reason at any time, enervated by 
the pleasures of sense, should slacken the rein of wisdom or let it 
drop, though only for a moment ; because their headstrong passions, 
ever impatient of control, may catch the opportunity, and rush with 
them into follies or crimes, whose consequences will be unspeakably, 
perhaps eternally, bitter. 



\ 



CHAPTER XIV. 

OUR LORD ADDS TO THE CONFIRMATION OF HIS MISSIOK, BY WORKING A MIRACLE IN THE 
WILDERNESS OF BETHSAIDA — THE PEOPLE PROPOSE- TO RAISE HIM TO THE DIGNITY OF 
KING — PETER, BY MEANS OF HIS BLESSED MASTER, PERFORMS A MIRACLE IN WALKING 
"UPON THE SEA — OUR LORD DISCOURSES IN THE SYNAGOGUE AT CAPERNAUM. 

HE disciples were so alarmed at the cruel 
fate of the Baptist, whose memory they 
highly revered, that they returned from 
their mission, and assisted in performing 
the last offices to the body of their old 
master, many of the apostles having been 
originally disciples of John. As soon as 
these pious rites were over, they repaired 
to Jesus, and told him all that had hap- 
pened. 

Their compassionate Master, on hearing this melancholy news, re- 
tired with them by sea into a desert place belonging to Bethsaida, 
that, by retirement, meditation, and prayer, they might be refreshed 
and recruited for their spiritual labors ; and, at the same time, 
leave an example to us that we should often retire from the noise 
and hurry of the world, and offer up the most fervent prayers to our 
heavenly Father. 

But the multitude attended so closely, that their departure was 
not long concealed; and great numbers of people repaired to the 
place where they supposed Jesus and his disciples had secluded 
themselves. Struck with the greatness of his miracles on those that 
were sick, and anxious to hear more instructions from the mouth of 
so divine a teacher, no difficulties were too great for them to sur- 
mount, nor any place too retired for them to penetrate, in search of 
their admired preacher. 

Nor was the beneficent Saviour of the world regardless of their 
pious esteem. He saw them, he was " moved with compassion" 
towards them, because they were as sheep not having a shepherd, 
multitudes of people without a pastor, a large harvest without la- 
borers; motives abundantly sufficient to excite compassion in the 
Son of God. 

(279) 




280 



Life of our Lord Jesus Christ. 



The situation of these numerous throngs of people scattered 
abroad without a guide, without a guardian ; a large flock of defence- 
less sheep, without a single shepherd to defend them from the jaws 
of the infernal wolf, was truly deplorable ; the blessed Jesus, there- 
fore, that "good Shepherd who came to lay down his life for the 
sheep." was moved with pity towards them: the same pity which 
brought him from the courts of heaven, for the sake of his lost and 
wandering sheep in the desert, now brought him to this multitude of 
people, whom he instructed in the doctrines of eternal life ; and, 
with his usual goodness, healed all the sick among them. 

Intently devoted to teaching and healing of the people, our 
blessed Saviour did not perceive the day to wear away, and that the 
greatest part of it was already spent : but his disciples, too anxious 
about the things of this world, thought proper to advise him of it ; 
as if the Son of God wanted any directions from man. The day, 
said the disciples, is now far advanced, and the place a solitary 
desert, where neither food nor lodging can be procured : it would 
therefore be convenient to dismiss the people, that they may repair 
to the towns or villages on the borders of the wilderness, and pro- 
vide themselves with food and lodging, for they have nothing to eat. 

But our Lord prevented that trouble, by telling them there was 
no necessity for sending the people away to procure victuals for 
themselves, as they might satisfy the hunger of the multitude by 
giving them to eat. And, at the same time, to prove what opinion 
his disciples entertained of his power, addressed himself to Philip, 
who was well acquainted with the country, and said, " Whence shall 
we buy bread that these may eat?" 

Philip, astonished at the seeming impossibility of procuring a 
supply for so great a multitude with the small sum of money which 
he knew was* their all, and forgetting the extent of his Master's 
power, answered, " Two hundred pennyworth of bread is not suffi- 
cient for them, that every one of them may take a little." John 
vi. 7. 

Our blessed Saviour might now have put the same question to 
Philip that he did on another occasion : " Have I been so long time 
with you, and yet hast thou not known me, Philip ?" John xiv. 9. 
Hast thou beheld so many miracles, and art still ignorant that I can 
supply food, not only for this people, but for all the sons of men, 
and for "the cattle upon a thousand hills?" But he contented him- 
self with answering, " Give ye them to eat." The twelve, not yet 
comprehending the design of their Master, repeated the objection 



Life of our Lord Jesus Christ. 



281 



of Philip ; but added, that they were willing to expend their whole 
stock in order to procure as large a supply as possible. " Shall we 
go," said they, " and buy two hundred pennyworth of bread, that 
they may eat ?" 

But this was by no means the design of their great Master, who, 
instead of making a direct answer to their question, asked them, 
v How many loaves have ye?" How much provision can be found 
among this multitude ? Go and see. 

The disciples obeyed the command of their Master ; and Andrew 
soon returned to inform him that the whole stock amounted to no 
more than five barley loaves and two small fishes, a quantity so in- 
considerable that it scarcely deserved notice. "What are they," 
said the disciple, "among so many?" What indeed would they 
have been among such a multitude of people, if they had not been 
distributed by the creating hand of the Son of God ! 

Jesus, notwithstanding the smallness of the number, ordered them 
to be brought to him ; and immediately commanded the multitude to 
sit down on the grass, with which the place abounded, directing his 
disciples at the same time to range them in regular order by hun- 
dreds and fifties in a company, each company forming a long square 
containing an hundred in a rank and fifty in a file, that the number 
might be more easily ascertained, and the people the more regularly 
served. 

In obedience to his command, the people sat down in the manner 
they were ordered, big with the expectation of what this uncommon 
preparation portended ; while the great Master of the banquet stood 
ready to supply the necessities of all his guests : a banquet, where, 
though they had no canopy but the azure sky, no table but the ver- 
dant turf, where their food was only coarse barley bread and dried 
fishes, and their drink only water from a bubbling fountain, — yet 
displayed more real grandeur, by the presence of the divine Master 
of it, than the royal feast of the great Ahasuerus, or the splendid 
entertainment of the imperious Nebuchadnezzar. 

The multitude being seated, Jesus took the loaves and fishes into 
his hands in sight of all the people, that they might be convinced of 
the small quantity of provisions that were then before them, and 
that they could only expect to be fed by his supernatural power. 
But that hand, which had constantly sustained nature, could now 
easily multiply these five loaves and two fishes ; for, as the Psalmist 
elegantly observes, " He openeth his hand, and filleth all things liv- 
ing with plenteousness." Accordingly, he looked up to heaven, and 



282 



Life of our Lord Jesus Christ. 



returned thanks to God, the liberal giver of all good things, for his 
infinite beneficence in furnishing food for all flesh, and for the power 
he had conferred on him, of relieving mankind by his miracles, par- 
ticularly for that he was about to work. This done, he blessed them ; 
and so peculiarly efficacious was his blessing, that these five barley 
loaves and two fishes were multiplied into a quantity sufficient to 
supply the wants of five thousand men, besides women and children, 
who, on the most favorable supposition, must amount to an equal 
number. " And Jesus took the loaves, and when he had given thank3 
he distributed to the disciples, and the disciples to them that were 
set down ; and likewise of the fishes, as much as they would." John 
vi. 11. 

Thus did the compassionate and powerful Redeemer feed at least 
ten thousand people with five barley loaves and two small fishes, 
giving a magnificent proof both of his power and goodness. For 
after all had eaten to satisfy, they took up twelve baskets full of the 
broken pieces ; a much larger quantity than was at first set before 
our Lord to divide. 

Miraculous work ! But what is too hard for God ! What is im- 
possible to Omnipotence ! Strange perverseness of the sons of men, 
that, after such manifestations of Almighty power, they should in- 
credulously doubt, or impiously distrust, the providence and fatherly 
care of this Sovereign — this infinitely gracious Being, into whose 
hands the Father hath delivered this world and all its concerns ! 
We are his by right of creation and redemption, and him we are 
bound to serve ; and blessed are they who have so kind a Master, so 
compassionate a Father ! 

The literal account of this miracle, as recorded by the several 
evangelists, is very plain as well as circumstantial; and it is remark- 
able that the circumstance of the place and time tended to magnify 
its greatness. The place was a desert, where there was no possi- 
bility of procuring any sustenance. Had he done this mighty work 
in any of the towns or villages round about, the Pharisees in those 
days, and the infidels in ours, might have objected that he had re- 
ceived secretly some supplies ; but this, in the present case, was 
impossible. The time was the evening; the people had been all the 
day fasting, and consequently were ready for their meal ; had it 
been done in the morning, they might have said, either that the 
people had been just refreshed, or were not hungry ; consequently 
the miracle not great. But the time and place wholly removed all 



Life of our Lord Jesus Christ. 283 

objections of this kind, and proved, beyond a possibility of doubt, 
that " God can furnish a table in the wilderness." 

We should learn from this great miracle to remember, that it is 
this Lord who every year blesses mankind with plentiful supplies 
of every thing necessary ; it is this Lord who, agreeably to the em- 
phatical words of David, " visiteth the earth, and blesseth it ; who 
maketh it very plenteous ; who watereth her furrows, and sendeth 
rain into the little 'valleys thereof ; who maketh it soft with show- 
ers, and blesseth the increase of it ; who crowneth the year with his 
goodness, while his clouds drop fatness ; making the valleys stand 
so thick with corn, that they laugh and sing." Whose beneficent 
hand and liberal bounty call for all their praise, and claim all their 
thankfulness. For, however inattentively we may behold this mighty 
work of Omnipotence, it is no less a miracle that our Lord should 
every day support and feed the whole race of mankind, and all the 
creatures of his hand, than that Christ should feed five thousand 
with five loaves and two fishes : for what proportion does five thou- 
sand bear to those myriads of men who are daily fed from the fruits 
of the earth ; the increase of which is equally a miracle with the 
increase of the bread and loaves by the blessing of Jesus ! How 
small is the seed sown when compared with the produce ! It is car- 
ried out in handfulls and brought home in sheaves ; and who can tell 
by what secret operations this wonderful effect is wrought ? Nature 
is equally wonderful in all her works as in this particular ; and the 
divinity, to an attentive observer, equally visible in these regular 
productions as in supplies miraculously afforded ; equally seen in the 
wine produced from the moisture of the earth filtrated through the 
branches of the vine, as in that instantaneously made from water, 
at the marriage in Cana ; equally seen in the corn gradually ripened, 
and made into bread for the support of mankind, as in the bread 
miraculously blessed to the support of the five thousand. But the 
constant repetition of these surprising operations renders them com- 
mon, and, being common, they are less observed. Our heavenly 
Father, therefore, condescends to deviate from the common order of 
things, to rouse and awaken our attention. But if we are dead, and 
utterly inattentive to the work of God in nature, where we see the 
divine magnificence and bounty so visibly, so richly displayed, there 
is too much reason to fear that outward miracles will not now awaken 
us. We are however apt to deceive ourselves in this respect, and 
are often led to conclude that, had we been present at so stupendous 
a miracle as that we are contemplating, we should have adored the 



284 



Life of our Lord Jesus Christ. 



divine hand that wrought it, and never have forsaken the blessed 
Jesus. But, alas ! if all the displays of God's divine power in the 
works of creation, if all the evidences of his Omnipotence, if the 
continual supplies of his bounty, and the most legible characters of 
his adorable love written upon all the creatures of his hand, will not 
elevate our grateful and rejoicing hearts to him, there is great rea- 
son to fear, that had we seen the blessed Jesus feed five thousand 
men with five barley loaves and two small fishes, had we ourselves 
been partakers of this miraculous banquet, we should have acted 
like many who really enjoyed these privileges, and have turned away 
at some of his hard sayings, "and walked no more with him." 

But to return. The people, when they had seen the Saviour of 
the world perform so stupendous a miracle, were astonished above 
measure ; and, in the height of their transport, purposed to take 
Jesus by force, and make him a king ; concluding that he must then 
assume the title of the Messiah, whose coming they had so long 
earnestly expected, and under whose reign they hoped to enjoy all 
kinds of temporal felicity. But our Lord, well knowing the inten- 
tions of the multitude, and the inclinations of his disciples to second 
them, ordered the latter to repair immediately to their boat and sail 
for Bethsaida, while he sent away the multitude. They would, it 
seems, gladly have detained the people, with whom they fully agreed 
in sentiments, and even lingered till he constrained them to get into 
the boat ; so fully were they still possessed of the opinion that their 
Master was to take the reins of government, and become a powerful 
prince over the house of Jacob. 

The people suffered the disciples to depart without the least re- 
morse, as they saw that Jesus did not go with them. Perhaps they 
imagined he was sending away to provide such things as they had 
need of. Nor did they refuse to disperse when he commanded 
them, purposing to return in the morning, as we find they actually 
did. 

Having thus sent the disciples and the multitude away, Jesus re- 
paired himself to the summit of a mountain, spending the evening 
in heavenly contemplations and ardent prayers to his Almighty 
Father. 

But the disciples, meeting with a contrary wind, could not con- 
tinue their course to Bethsaida, which lay about two leagues to the 
northward of the desert mountain where the multitude was miracu- 
lously fed. They, however, did all in their power to land as near 
that city as possible, but were tossed up and down all night by the 



Life of our Lord Jesus Christ. 285 

tempest ; so that at the conclusion of the fourth watch, or five 
o'clock in the morning, they were not above a league from the 
shore. 

Their divine Master beheld from the mountain their distressed 
situation ; but they were ignorant of his presence, though he was 
coming to their relief. From hence we should learn, when the 
stormy billows of affliction assault and seem ready to overwhelm us, 
not to despair of relief ; for he who beholds every particular of our 
distress, hath not " forgotten to be gracious," but will surely come 
to our relief, and work our deliverance in a manner altogether unex- 
pected. He often calms the storm of affliction that surrounds us, and 
commands the bellowing waves of distress to subside. Human wis- 
dom indeed is often at a loss ; it can discover no hopes of deliver- 
ance, nor see any way to escape : but the Almighty can easily effect 
the one, or point out the other. 

Such was the state of the disciples : they were tossed by bois- 
terous waves, and opposed in their course by the rapid current of 
the wind, so that all hopes of reaching the place intended were 
vanished ; when, behold, their heavenly Master, to assist them in 
this distressful situation, comes to them walking on the foaming sur- 
face of the sea. Their Lord's approach filled them with astonish- 
ment ; they took him for one of the apostate spirits, and shrieked 
for fear. Their terrors were however soon removed ; their great 
and affectionate Master talked to them, with the sound of whose 
voice they were perfectly acquainted — "Be of good cheer," said the 
blessed Jesus, "it is I, be not afraid." 

Peter, a man of a warm and forward temper, beholding Jesus 
walking on the sea, was exceedingly amazed, and conceived the 
strongest desire of being enabled to perform so wonderful an 
action. 

Accordingly, without the least reflection, he immediately begged 
that his Master would bid him to come to him on the water. He 
did not doubt but that Jesus would gratify his request, as it suffi- 
ciently intimated that he would readily undertake any thing, how- 
ever difficult, at the command of his Saviour. But it appeared that 
his faith was too weak to support him to that height of obedience 
to which he would have willingly soared. To convince this forward 
disciple of the weakness of his faith, and render him more diffident 
of his own strength, our blessed Saviour granted Peter his request. 
He ordered him to come to him upon the water. 

Peter joyfully obeyed his divine Master : he left the boat, and 



286 



Life of our Lord Jesus Christ. 



walked on the surfa-ce of the sea. But the wind increasing made a 
dreadful noise, and the boisterous waves at the same time threatened 
every moment to overwhelm him. His faith now staggered ; his 
presence of mind forsook him ; he forgot that his Saviour was at 
hand ; and, in proportion as his faith decreased, the waters yielded, 
and he sunk. In this extremity he looked around for his Master, 
and, on the very brink of being swallowed up, cried, " Lord, save 
me!" His cry was not disregarded by his compassionate Saviour; 
he " stretched forth his hand and caught him, and said unto him, 0 
thou of little faith, wherefore didst thou doubt?" Mat. xiv. 31. 

Peter was convinced, before he left the ship, that it was Jesus who 
was coming to them on the water; nor did he even doubt it when he 
was sinking, because he then implored his assistance. But when he 
found the storm increase, and the billows rage more horribly than 
before, his fears suggested that either his Master would be unable or 
unwilling to support him amidst the frightful blasts of the tempest. 
His fears were therefore both unreasonable and culpable; unreasonable, 
because the same power that had enabled him to walk on the surface 
of the deep, was abundantly sufficient to support him there, notwith- 
standing all the horrors of the storm ; culpable, because he considered 
his Master as unable to preserve him, or that he paid no regard to 
his promise; for Jesus had virtually promised him his assistance 
when he granted this petition. This circumstance should teach 
us not to be presumptuous and self-sufficient ; nor to rush on 
dangers, and fly in the face of opposition, unless there is a necessity 
for so doing. We should never refuse to undertake any action, how- 
ever difficult, when the cause of Christ calls upon us ; or abandon the 
paths of virtue from a fear of resentment of the children of this 
world ; but we should, at the same time, be careful not to go farther 
than necessity obliges us, lest, like Peter, we repent our temerity. 

This miracle alarmed the disciples ; for though they had so very 
lately seen the miracle of the five loaves, they did not seem to have 
formed a proper idea of his power ; but being persuaded that he could 
be no other than the expected Messiah, " they came and worshiped 
him, saying, Of a truth thou art the Son of God." Mat. xiv. 33. 

Our Saviour seems to have confirmed this miracle by working an- 
other ; for the evangelist tells us, that he had no sooner entered the 
ship, and hushed the horrors of the storm, than they arrived at the 
place whither they were going. " Then, they willingly received him 
into the ship ; and immediately the ship was at the land whither they 
went." John vi. 21. 



« 



Life of our Lord Jesus Christ. 287 

When our Lord disembarked, the inhabitants of the neighboring 
country ran to him, bringing with them all those that were sick, and 
they were all healed. It must be remembered, that though Jesus 
ordinarily resided in the neighborhood of Capernaum, yet he had 
been absent ever since his visiting Nazareth ; and, therefore, it is 
natural to think that the inhabitants, on his return, would not omit 
the opportunity of bringing their sick in such prodigious crowds, that 
it seems our blessed Saviour did not bestow particular attention on 
each of them ; and this was the reason for their beseeching him, " that 
they might only touch the hem of his garment ; and as many as 
touched were made perfectly whole." Mat. xiv. 36. 

The virtue of that power by which he wrought these miracles lay 
not in his garment, for then the soldiers, who seized them at his cruci- 
fixion, might have wrought the same miracles ; but it was because 
Jesus willed it to be so. It was now the acceptable time, the day of sal- 
vation, foretold by Isaiah, and Christ's power was sufficient to remove 
any distemper whatsoever. 

It has been mentioned that our blessed Saviour, after miraculously 
feeding the people, ordered them to disperse, and retire to their 
places of abode. The former command they obeyed, but instead of 
complying with the latter, they stayed in the neigborhood of the 
desert mountain ; and, observing that no boat had come hither since 
the disciples left their Master, they concluded that Jesus still con- 
tinued in that place, and had no design of leaving his attendants. 
Hence they were persuaded, that though Jesus had modestly declined 
the honor of being made a king, he would accept it the next day ; es- 
pecially as they might fancy his disciples were dispatched to the 
other side, with no other intention than to prepare every thing ne- 
cessary for that purpose. Hopes like these animated them to con- 
tinue m this solitary wilderness, and take up their lodgings in the 
caverns of the rocks and mountains, notwithstanding their difficulties 
were greatly increased by the raging of the storm. But no sooner 
wl the cheering rays of light appear, than the multitude left their 
retreat and searched for Jesus in every part of the mountain, to the 
summit of which they had seen him retire. Finding their search in 
vain, they concluded that he must have departed for the other side 
in some boat belonging to Tiberias, which had been forced by the 
storm to take shelter in a creek at the foot of the mountain. Ac- 
cordingly they repaired to Capernaum, where they found him in the 
synagogue teaching the people ; and could not help asking him with 
some surprise, "Rabbi, when earnest thou hither?" John vi. 25. 
18 



288 



Life of our Lord Jesus Christ. 



To this question our Lord replied, that they did not seek him because 
they were convinced by his miracles of the truth of his mission, but 
because they hoped to be continually fed in the same miraculous 
manner as before. " Verily, verily, I say unto you, ye seek me, not 
because ye saw the miracles, but because ye did eat the loaves and 
were filled." These are the views which induce you to follow me; 
but ye are entirely mistaken ; for happiness does not consist in the 
meat that perisheth ; nor is it that sort of meat ye must expect to 
receive from the Messiah. Mere animal foods, which please and 
delight the body only, are not the gifts he came down from heaven 
to bestow ; it is the meat that endureth to everlasting life, divine 
knowledge and grace, which, by invigorating all the faculties of the 
soul, make it at once incorruptible and immortal : neither ought ye to 
follow the Son of man with any intention to obtain the meat that perish- 
eth ; but in the hope of being rewarded with the meat that endureth 
to everlasting life: "Labor not for the meat which perisheth, but for 
that meat which endureth unto everlasting life, which the Son of man 
shall give unto you ; for him hath God the Father sealed." John vi. 27. 

The Jews, who were accustomed to the metaphors of meat and 
drink, as they were frequently found in the writings of their own 
prophets to signify wisdom and knowledge, might have easily under- 
stood what our blessed Saviour meant by the meat " enduring to 
everlasting life." They however, entirely mistook him; imagining 
that he spake of some delicious healthful animal food, which would 
render them immortal, and which was only to be procured under the 
government of their great Messiah. It is therefore no wonder that 
his exhortation should so greatly affect them, that they asked him 
what they should do to erect the Messiah's kingdom, and obtain 
that excellent meat which he said God had authorized him to give 
to his followers. 

The Jews were elated with the prospect of the mighty empire 
the promised Messiah was to establish ; and doubtless expected that 
Jesus would first have desired them to rise against the Romans, vin- 
dicate their own liberties, and then establish in every country, by 
the terror of fire and sword, the authority of that powerful prince so 
long expected by the Jewish nation. To convince them therefore 
of their mistake, and inform them what God really required of them 
towards erecting the Messiah's kingdom, Jesus told them that they 
should believe on the person sent to them from the God of Jacob; 
but at this answer they were exceedingly offended. They were per- 
suaded that he could not be the Messiah promised in the law and 



Life of our Lord Jesus Christ. 



289 



the prophets, who took no care to erect a temporal kingdom. And 
some of them, more audacious than the rest, had the confidence to 
tell him, that, since he assumed the character of the Messiah, and 
required them to believe in him as such, it was necessary that he 
should perform greater miracles than either Moses or any of the old 
prophets, if he was desirous of convincing them that they ought to 
believe him the long-expected Messiah. " They said therefore unto 
him, What sign showest thou then that we may see and believe thee ? 
What dost thou work ? Our fathers did eat manna in the desert ; as it 
is written, He gave them bread from heaven to eat." John vi. 20. 

By extolling the miracles of the manna, by calling it bread from 
heaven, and by insinuating that this miracle was wrought by Moses, 
the Jews endeavored to depreciate both Christ's mission and his 
miracle of the loaves. They considered this miracle as a single 
meal of terrestrial food, at which but a few thousands had been fed ; 
whereas Moses had supported the whole Jewish nation, during the 
space of forty years in the wilderness, by celestial food. To this 
objection the blessed Jesus replied, " Verily, verily, I say unto you, 
Moses gave you not that bread from heaven ; but my Father giveth 
you the true bread from heaven. For the bread of God is he which 
cometh down from heaven, and giveth life unto the world." John 
vi. 32, 33. Moses did not give you the manna that fell around the 
camp in the wilderness, nor did it descend from heaven ; it was 
* formed in the regions of the air by the omnipotent hand of the God 
of Jacob. But by the miracle of the loaves, my heavenly Father 
hath typified the true, the spiritual, the heavenly bread, which he 
himself giveth to the sons of men, and of which the manna was only 
a symbolic representation : the food that sustained the Israelites in 
the wilderness was sufficient only for a single nation, but this for all 
the children of men. 

Many of the Jews who listened with pleasure to his doctrine, and 
having heard him describe the properties of the celestial bread, were 
animated with an earnest desire of being always fed with it. 
"Lord," said they, "evermore give us this bread;" to which the 
blessed Jesus answered, "I am the bread of life: he that cometh 
to me shall never hunger ; and he that believeth on me shall never 
thirst." John vi. 35. 

Having made this answer to those who listened attentively to his 
doctrine, he turned himself to such as had heard him with prejudice, 
and took every advantage of wresting his words. You ask me, says 
he, to show you a sign that ye may see and believe me to be the 



290 



Life of our Lord Jesus Christ. 



true Messiah. Surely you have seen it : you have seen my cha- 
racter and mission in the many miracles I have performed ; miracles 
abundantly sufficient to convince you that I am really the Messiah 
so often promised by the ancient prophets, so long expected by the 
whole Jewish nation. But, notwithstanding all these proofs, your 
hearts were still hardened ; you expect a temporal prince, who shall 
raise the Jewish kingdom above all the empires of the earth : and 
because I do not affect the authority and pomp of an earthly mon- 
arch, you reject me as an impostor. Your infidelity, therefore, does 
not proceed from want of evidence, as you vainly pretend, but from 
the perverseness of your own dispositions, which may perhaps in 
time be overcome ; for all those that the Father hath given me, how- 
ever obstinate they may be for a season, will at last believe on the 
Son of God. Nor will I ever reject any that come to me, however 
low their circumstances may be, however vile they may appear in 
their own eyes, or however greatly their violence against my doc- 
trines may have been exerted. I came down from heaven not to act 
according to the common method of human passions, which excite 
men to return evil for evil, but to bear with them ; to try all pos- 
sible means to bring them to repentance, and lead them in the strait 
paths of virtue, which terminate at the mansions of the heavenly 
Canaan. 

It is the fixed will of my Father to bestow eternal life on all who 
truly believe in me ; and therefore I will raise them up at the last 
day. As the prospect of the greatest part of the Jews extended no 
farther than temporal privileges and advantages, it is no wonder that 
| they were offended at this doctrine ; especially at his affirming that 
he was the bread of life, and that he came down from heaven. Was 
not this man, said they, born into the world like other mortals ? 
And are not we acquainted with his parents ? How then can he 
pretend to come down from heaven? 

But these degrading thoughts could not escape the censure of him 
to whom nothing is a secret ; you need not, said the blessed Jesus, 
object to my birth and the meanness of my relations, nor consider 
them as inconsistent with my heavenly extraction ; for while you 
believe your teachers, who have so shamefully corrupted the oracles 
of Omnipotence, and filled your minds with the vain expectations 
of a temporal kingdom, you cannot believe on me. No man can 
believe on the Son of God unless he be persuaded by the Father. 
You need not be surprised at this ; for however ye may imagine 
that all men, at the appearance of the Messiah, will flock to him 



Life of our Lord Jesus Christ. 



291 



■with great cheerfulness, and become the willing subjects of his king- 
dom without any extraordinary means of persuasion, the prophets 
plainly foretold the contrary : for they promise that men shall enjoy 
the teaching of the Father in a far more eminent manner during 
the Messiah's kingdom, than under any preceding dispensation ; 
consequently persuasion, and the most earnest persuasion too, is 
necessary. You are not to understand that, by being taught of 
God, you are to see with your bodily eyes the invisible Jehovah, 
because that privilege is confined to the Son alone ; but that you 
are to be taught by the Spirit of God whatever is requisite for your 
eternal interest in and by me, who am the way, the truth, and the life. 

Having thus asserted the dignity of his mission, and demonstrated 
that it really belonged to him, the blessed Jesus examined the com- 
parison between himself, considered as the bread from heaven, and 
the manna which Moses provided for their fathers in the wilderness. 
The manna, said he, which your fathers ate in the desert, could not 
preserve them from temporal death ; but the bread which came down 
from heaven will render men immortal. " I am the living bread 
which came down from heaven : if any man eat of this bread, he 
shall live forever. And the bread that I will give is my flesh, which 
I will give for the life of the world." John vi. 51. 

Though the divine teacher, on this occasion, made use of no other 
expressions than what the Jews had been accustomed to interpret in 
a figurative sense ; yet so great was their perverseness, that they 
considered them as spoken literally, and were astonished beyond 
measure at what he could mean by saying he would give them " his 
flesh to eat." Jesus, however, knowing how unreasonable his hearers 
were, did not proceed to explain himself more particularly at this 
time. But persisting in the same figurative manner of expression, 
he repeated and affirmed more earnestly what he had before asserted. 
Except, said he, ye be entirely united to me by a hearty practice 
and belief of my doctrine, partake of the merit of that sacrifice 
which I shall offer for the sins of the world, continue in the com- 
munion of my religion, and receive spiritual nourishment, by the 
continual participation of those means of grace which I shall pur- 
chase for you by my death, ye can never enter the happy mansions 
of eternity. "Whoso eateth my flesh, and drinketh my blood, 
hath eternal life ; and I will raise him up at the last day. For my 
flesh is meat indeed, and my blood is drink indeed." John vi. 
54, 55. 

This is the bread which came down from heaven ; a kind of bread 



292 



Life of our Lord Jesus Christ. 



infinitely superior to that of manna, both in its nature and efficacy. 
It is different in its nature from manna ; because it is not to be 
eaten as your fathers did that food in the wilderness ; they " ate 
manna and are dead." It is different in its effect; because he that 
" eateth of this bread shall live forever." 

These particulars Jesus spake in the hearing of all the people who 
attended the public worship in the synagogue of Capernaum; and 
though most of the metaphors were very easy to be understood, yet 
they could not comprehend what he meant by " eating his flesh, and 
drinking his blood ;" a thing not only prohibited by the laws of 
Moses, but also repugnant to the customs of all civilized nations. 
Many, therefore, who had followed, considered it as inconsistent and 
absolutely absurd. But Jesus answered, Are you offended, because 
I told you my flesh is bread ; that it came down from heaven ; and 
that you must, in order to have eternal life, eat my flesh and drink 
my blood ? But what if ye shall see the Son of man ascend up 
bodily into heaven, from whence he was sent by his heavenly Father ? 
You will then surely be persuaded that I really came from heaven ; 
and at the same time be convinced, that you cannot eat my flesh in 
a corporeal manner. I never meant that you should understand the 
expression literally ; my flesh, in that case, would be no advantage 
to the children of men. The metaphor was only used to indicate 
that you must believe in the doctrines which I preach ; for, to reveal 
these, I took upon me the vail of flesh, and assumed the nature of 
man. It is therefore, more properly my Spirit that confers this 
life on the human race, and renders them immortal. My doctrine 
may perhaps be ineffectual to some of you, because ye are desirous 
of perverting it, and from thence to form a pretence for forsaking 
me. I well know the secret recesses of every heart ; and therefore 
told you, that no man can believe on me except it were given him of 
my Father. 

The self-sufficient, self-righteous Jews, were so offended at his dis- 
course, that many of them, who had hitherto been our Saviour's dis- 
ciples, went out of the synagogue, and never came more to hear 
him. They found that all their pleasing views of worldly grandeur, 
and an extensive kingdom, could have nothing more than an ideal 
foundation, if they acknowledged Jesus to be the Messiah. And as 
they were unwilling to abandon all their favorite hopes of power, 
they refused to own him for the great Redeemer of Israel they had 
so long expected. 

When the Jews were departed, Jesus turned himself to his dis- 



Life of our Lord Jesus Christ. 



293 



ciples, and, with a look of ineffable sweetness, said to them, " Will 
you also go away?" To this Peter answered, "Lord, to whom 
shall we go ? Thou hast the words of eternal life ! And we believe, 
and are sure, that thou art that Christ, the Son of the living God." 
John vi. 68, 69. 

Peter, in this reply, alluded to our Lord's declaration of himself, 
in which he says that he was the bread of life, founding his faith in 
him as the Messiah. But Jesus, to convince him that he was not 
ignorant of the most secret thoughts of the heart, nor afraid that 
his enemies should be spectators of his most retired actions, told him 
that one of the twelve was a wicked man, and would be guilty of the 
vilest action. The prediction of Jesus was punctually verified when 
Judas Iscariot, one of the twelve chosen disciples, basely betrayed 
his great Lord and Master. 



CHAPTER XV. 



PHARISAICAL SUPERSTITION SEVERELY REPRIMANDED — THE GREAT REDEEMER CONTINUES 
TO DISPLAY HIS POWER AND BENEVOLENCE IN THE RELIEF OF AFFLICTION — GUARDS 
HIS DISCIPLES AGAINST THE PREVAILING ERRORS OF THE SCRIBES AND PHARISEES — 
PROCEEDS ON THE WORKS OF HIS HEAVENLY FATHER. 



HE season of the grand passover approach- 
ing, Jesus went up to Jerusalem to attend 
that solemnity. But the Jews, being of- 
fended at his discourse in the synagogue 
of Capernaum, made an attempt upon his 
life. Our Lord, therefore, finding it im- 
possible to remain at Jerusalem in safety, 
departed from that city and retired into 
Galilee. 

The Pharisees were sensible they could not perpetrate their 
malicious designs upon him on that occasion ; they therefore fol- 
lowed him, hoping to find something by which they might accuse 
him ; and at length ventured to attack him for permitting his dis- 
ciples to eat with unwashed hands ; because, in so doing, they trans- 
gressed the tradition of the elders. Moses had, indeed, required 
external cleanness as a part of their religion, but it was only to sig- 
nify how careful the servants of the Almighty should be to purify 
themselves from all uncleanness, both of flesh and spirit. These 
ceremonial institutions were, in process of time, prodigiously mul- 
tiplied, and the Pharisees, who pretended to observe every tittle of 
the law, considered it as a notorious offence to eat bread with un- 
washed hands, though at the same time they suffered the more 
weighty precepts of the law to be neglected and forgotten. 

To expose the absurdity of such superstitious customs, our Sa- 
viour applied to them the words of the prophet Isaiah, " This people 
honoreth me with their lips, but their heart is far from me." 
Adding, that all their worship was vain, and displeasing to the Al- 
mighty, while they praised themselves, and imposed upon others the 
frivolous precepts of man's invention, and at the same time neglected 
the eternal rules of righteousness ; and to remove all objections that 
might be brought against this imputation of gross profaneness in the 
Pharisees, he supported it by a very remarkable instance, — God, 
(294^ 




Life of our Lord Jesus Christ. 295 



said the Saviour of the world, hath commanded children to honor 
their parents, and to maintain them, when reduced to poverty by- 
sickness, age, or misfortunes ; promising life to such as obey this 
precept, and threatening death to those who disregard it. But not- 
withstanding the peremptory commandment of Omnipotence, you 
teach, that it is a more sacred duty in children to enrich the temple, 
than to nourish their parents, although reduced to the utmost neces- 
sity, pretending that what is offered to the great Parent of the uni- 
verse is much better bestowed, than what is given to the support of 
our earthly parents ; making the honor of God absolutely different 
from the happiness of his creatures. Nay, ye teach, that it is no 
breach of the commandment for a man to suffer his parents to perish, 
provided he has given, what ought to nourish them, to the temple 
of Jerusalem. Thus have you concealed, under the cloak of piety, 
the most horrid, the most unnatural crime any person can commit. 

Having thus reproved the Pharisees, he called the multitude to 
him, and desired them to reflect on the absurdity of the precepts 
inculcated by the Scribes. These hypocrites, said he, solicitous 
about trifles, neglect the great duties of morality, which are of 
eternal obligation. They shudder with horror at unwashed hands, 
but are perfectly easy under the guilt of a polluted conscience, 
though they must be sensible, that " not that which goeth into the 
mouth defileth a man; but that which cometh out of the mouth, this 
defileth a man." Mat. xv. 11. 

The haughty Pharisees were highly offended at his having spoken 
in a degrading manner of their traditions. And the apostles, who 
would gladly have reconciled their Master and the Pharisees, in- 
sinuated to Jesus that he ought to have acted in another manner. 
To which our Saviour answered, " Every plant, which my heavenly 
Father hath not planted, shall be rooted up." Mat. xv. 13. As if he 
had said, you have no cause to fear their anger, as both they and 
their doctrine shall perish together, for neither of them came from 
God. Adding, " Let them alone : they be blind leaders of the 
blind. And if the blind lead the blind, both shall fall into the 
ditch." Mat. xv. 14. His disciples, not fully comprehending this 
doctrine, desired their Master to explain it. This our Saviour com- 
plied with, and showed them that meats, being of a corporeal na- 
ture, could not defile the mind of man, nor render him polluted in 
the sight of the Almighty, unless they were used to excess, or in op- 
position to the commandment of God, and even then the pollution 
arose from the man, and not from the meat. But, on the contrary, 



296 



Life of our Lord Jesus Christ. 



that which proceedeth out of the mouth of a man comes from his 
heart, and really polluteth his mind. 9 

These doctrines of truth could not fail of irritating the Pharisees, 
as they tended to strip them of the mask with which they concealed 
their deformity, and rendered themselves so venerable in the eyes 
of the vulgar ; and therefore their plots were leveled against his re- 
putation and life. Jesus, to avoid their malice, retired to the very 
borders of Palestine, to the coasts of those two celebrated Gentile 
cities, Tyre and Sidon, f purposing there to conceal himself for a 
time ; but he could not be hid. It was as impossible for the divine 
" Sun of righteousness" to be concealed where he came with his 
healing wings and message of peace, as it is for the Sun in the firm- 
ament, when he riseth in all his glory " as a bridegroom cometh 
out of his chamber, and as a giant rejoiceth to run his course." For 
a certain woman of Canaan, having heard of him, determined to 
implore his assistance. She was, indeed, one of the most abject sort 
of Gentiles ; a Canaanite, one of that detested race with which the 
Jews would have no dealing, nor even conversation ; but notwith- 
standing all these discouraging circumstances, she threw herself, as 
an humble petitioner, on the benevolent mercies of the Son of God. 
Strong necessity urged her on ; grief and insuperable distress caused 
her to be importunate. Alas ! unhappy parent ! her only daughter, 
her beloved child, had an unclean spirit, " was grievously vexed with 
a devil." When her case was so urgent, and her woes so poignant, 
who can wonder that she was so importunate, and would take no re- 
fusal from this divine person, who she knew was able to deliver 
her ? Accordingly she came ; she fell at his feet, she besought him, 
she cried, saying, " Have mercy on me, 0 Lord, thou Son of David," 
have mercy ! I plead no merits ; as a worthless, suffering wretch, I 
entreat only the bowels of thy mercy ; I entreat it, for I believe thee 
to be the Son of David, the promised Messiah, the much-desired Sa- 
viour of the world ; have mercy on me, for the case of my child and 
her distress are my own ; "My daughter is grievously vexed with a 
devil." Mat. xv. 22. 

Is it not at the first view astonishing that such a petitioner should 
be apparently rejected ; and that by a bountiful and merciful Re- 
deemer, who kindly invited all that were heavy laden to come to 
him ; who promised never to cast out any that would come, and 
whose business it was "to go about doing good?" 

We, however, find he answered this woman not a word; he did 
not, in appearance, take the least notice either of her or her 



Life of our Lord Jesus Christ. 



297 



distress. But this silence did not intimidate her; she still cried, 
she still besought, she still importunately pressed her petition ; so 
that the very disciples were moved with her cries, and became her 
advocates. They themselves, though Jews, besought their Master 
to dismiss this petitioner, to grant her request, and to send her 
away. But Jesus soon silenced them, by an answer agreeable to 
their own prejudices. "I am not sent," said he, "but unto the lost 
sheep of the house of Israel." To this the disciples readily as- 
sented ; and as they had a high opinion of the Jews' prerogative, 
were so well satisfied with the answer, that we hear them pleading 
no more for this lost, this miserable Gentile. But this soothed not 
her griefs ; it was her own cause, and what is immediately our own 
concern animates us to the most zealous application. Somewhat 
encouraged that she was the subject of discourse between our Lord 
and his disciples, she ventured to approach the Saviour of the world, 
though she well knew that the law actually forbade such an inter- 
course ; yet she came, she worshiped "this Son of David," she 
confessed again his divinity, and prayed, saying, " Lord, help me." 

The compassionate Saviour now condescended to speak to her, 
but with words seemingly sufficient to have discouraged every fur- 
ther«attempt; nay, to have filled her with bitter dislike to his person, 
though she had conceived such high and noble notions of his mercy 
and favor: "It is not meet," said he, "to take the children's bread, 
and to cast it to dogs." Mat. xv. 26. It is not justice to de- 
prive the Jews, who are children of the covenant, the descendants 
of Abraham, of any part of those blessings which I came into the 
world to bestow, especially to you, who are aliens and strangers 
from the commonwealth of Israel. 

This answer, so seemingly severe, could not shake her humility, 
nor overcome her patience ; she meekly answered, " Truth, Lord ; 
yet the dogs eat of the crumbs which fall from their Master's table." 
Mat. xv. 27. Let me enjoy that kindness which the dogs of any 
family are not denied; from the plenty of miraculous cures, which 
thou bestowest on the Jews, drop this one to me, who am a poor 
distressed heathen ; for they will suffer no greater loss by it, than 
the children of a family do by the crumbs which are cast to the dogs. 

Our Lord having put the woman's faith to a very severe trial, and 
well knowing that she possessed a just notion of his power and good- 
ness, as well as of her own unworthiness, wrought with pleasure the 
cure she solicited in behalf of her daughter ; and, at the same time, 
gave her faith the praise it so justly deserved. " Oh ! woman, great 



298 



Life op our Lord Jesus Christ. 



is thy faith : be it unto thee even as thou wilt. And her daughter 
was made whole from that very hour." Mat. xv. 28. 

After performing this miracle, Jesus returned to the sea of Ga- 
lilee, through the region of Decapolis. In this country a man was 
brought to him who was deaf, and had an impediment in his speech. 
Objects in distress were always treated with benevolence by the holy 
Jesus : but as the people now thronged about him, in expectation 
that he would soon establish his kingdom, he thought proper to take 
the man, with his relations, aside from the multitude ; after which 
he put his fingers in his ears, and touched his tongue, that the deaf 
man, who could not be instructed by any language, might know from 
whence all his benefits flowed. He then " looked up to heaven ; he 
sighed, and said unto him, Ephphatha ; that is, Be opened. And 
straightway his ears were opened, and the string of his tongue was 
loosed, and he spake plain. And he charged them that they should 
tell no man." Mat. vii. 34-36. 

But, notwithstanding they were enjoined to secrecy, the man or 
his relations published it in every part of the country, doubtless 
thinking they could not be too lavish in the praises of so great a 
benefactor; especially as the modesty with which he had performed 
the cure, abundantly demonstrated that his sole view was the benefit 
of the human race. 

This rumor gathered the multitude around him in the region of De- 
capolis : for the fame of his miracles was extended to every part of 
the country. He, therefore, to avoid the prodigious crowds of people, 
retired into a desert mountain, near the sea of Galilee. But the 
solitary retreats of the wilderness were unable to conceal the bene- 
ficent Saviour of the human race. They soon discovered his retreat, 
and brought to him from all quarters the sick, the lame, the dumb, 
the blind, and the maimed. The sight of so many objects in dis- 
tress so excited the compassion of the Son of God, that he graciously 
released them from all their complaints. Miracles like these could 
not fail of astonishing the spectators, especially those performed 
upon the dumb ; for it must be remembered, that he not only con- 
ferred on those the faculty of hearing, and pronouncing articulate 
sounds, but conveyed at once into their minds the whole language 
of their country; they were instantly acquainted with the whole 
words it contained, their significations, their forms, their powers, 
and their uses ; at the same time they enjoyed the habit of speaking 
it both fluently and copiously. This was surely enough to demon- 
strate to the most stupid, that such works could have been effected 



Life of our Lord Jesus Christ. 



299 



by nothing less than infinite power. "The multitude wondered, 
when they saw the dumb to speak, the maimed to be whole, the lame 
to walk, and the blind to see ; and they glorified the God of Israel." 
Mat. xv. 31. 

The various works performed by the blessed Redeemer detained 
the multitude in the desert with him three days, during which time 
they consumed all the provisions they had brought into this solitary 
place. But Jesus would not send them away fasting, lest any who 
had followed him so far from their habitation should faint in their 
return. Accordingly he again exerted his almighty power, to feed 
the multitude a second time in the wilderness. 

It is highly worthy our notice, the great wisdom of our blessed 
Saviour, in choosing to spend so great a part of the time he executed 
his public ministry, in the wilderness and in solitary places. He 
did not seek the applauses of men, but the eternal salvation of their 
souls ; and therefore often delivered his doctrines in the silent re- 
treats thereof; in consequence of which he was followed by such only 
as had dispositions adapted for profiting by his instructions. It could 
not be supposed that many of different dispositions would accompany 
him into solitudes, where they were to sustain the inconveniences of 
hunger for several days successively, and be at the same time ex- 
posed to all the inclemencies of the weather. Those only who were 
desirous of instruction, could therefore be expected to follow the 
blessed Jesus into those retired parts ; and on those, doubtless, his 
doctrine distilled like dew, and like the small rain upon the tender 
herb. Happy mortals ! who thus exchanged the shallow and frothy 
streams of folly, for the deep and salutary rivers of eternal wisdom ; 
who left the noise and bustle of a covetous, bigoted people, for the 
calm instructions of the Son of God ; and exchanged the perishing 
bread of this world for the " bread of life, the bread that came down 
from heaven !" 

After feeding the multitude miraculously, Jesus retired into a dis- 
trict called Dalmanutha, a part of the territory of Magdala. Here 
he was visited by the Pharisees, who, having heard that he had a 
second time fed the multitude miraculously, were fearful that the 
common people would acknowledge him for the Messiah : and there- 
fore determined openly and publicly to confute his pretensions to 
that character. 

In order to do this, they boldly demanded of him a sign from hea- 
ven ; for it must be remembered, that the Jews expected the Messiah 
would make 'his first public appearance in the clouds of heaven, and 



300 



Life of our Lord Jesus Christ. 



in a glorious manner establish a temporal kingdom. This opinion 
was founded on the following prophecy of Daniel, which they under- 
stood literally : " I saw in the night visions, and, behold, one like the 
Son of man came- with the clouds of heaven, and came to the An- 
cient of days, and they brought him near before him. And there was 
given him dominion, and glory, and a kingdom, that all people, na- 
tions, and languages, should serve him. His dominion is an ever- 
lasting dominion, which shall not pass away ; and his kingdom that 
which shall not be destroyed." Dan. vii. 13, 14. 

It is therefore evident that the Pharisees, by desiring him to show 
them a sign from heaven, meant that he should demonstrate himself 
to be the Messiah, by coming in a visible and miraculous manner 
from heaven, and wresting with great pomp the sceptre of David 
from the hands of the Romans. 

If the minds of the Pharisees had been open to conviction, the 
proofs which Jesus was daily giving them would have been more than 
sufficient to establish the truth of his mission, and demonstrate that 
he was the long-expected Messiah. But they were not desirous of 
being convinced ; and to that alone, and not to want of evidence, or of 
capacity in themselves, it was owing, that they refused to acknow- 
ledge our Saviour to be the person foretold by the prophets. Their 
disposition was absolutely incorrigible ; so that Jesus sighed deeply 
in his spirit, and declared that the sign they sought should never be 
given them ; and that the only sign they were to expect, was that of 
the prophet Jonas, or the miracle of his own resurrection ; a sign 
indeed much greater than any shown by the ancient prophets ; and 
consequently a sign which demonstrated that Jesus was far superior 
to them all. " A wicked and adulterous generation seeketh after 
a sign ; and there shall no sign be given unto it but the sign of the 
prophet Jonas." Mat. xvi. 14. 

Having thus reproved the impertinent curiosity of the Pharisees, 
he departed with his disciples, and entered into a ship ; and as they 
sailed, he cautioned them to beware of the doctrine of the Pharisees 
and Sadducees, which he termed leaven, from its pernicious influence 
in filling the minds of men with pride, and other irregular passions. 
These hypocrites chiefly insisted on the observations of frivolous tra- 
ditions, but neglected the true principles of piety, and hence filled 
the minds of their hearers with a high opinion of their own sanctity. 
But the disciples having forgotten to take bread with them, under- 
stood that he intended to caution them against procuring it from the 
heathens or Samaritans. They were so weak, as not to think that 



CURE OF THE BLIND MAN. 301 



Life of our Lord Jesus Christ. 



303 



their Master, who had fed some thousands of people with five loaves, 
was also capable of providing for them in their necessities. 

On his landing at Bethsaida, they brought unto him a blind man, 
desiring that he would heal him : Jesus accordingly took the man by 
the hand, and led him out of the city, and having spit upon his eyes, 
and put his hands upon him, asked him if he saw aught ? To which 
the man answered, " I see men as trees walking." A very proper 
expression to convey an idea of the indistinctness of his vision. Jesus 
then put his hands again upon him, and he was restored to sight, 
" and saw every man clearly." It should be remembered that the 
people of Bethsaida had, by their ingratitude, impenitence, and infi- 
delity, greatly displeased the Saviour of the world ; and this perhaps 
was the reason why Jesus would not perform the cure in the city, 
but led the man out into the adjacent plain. The people had also, 
for a long time, been solicitous that he would take upon himself the 
character of a temporal Messiah ; and therefore he chose to perform 
this miracle without the city, to prevent their further importunity, 
so imcompatible with the modesty and lowliness of our dear Lord and 
Master. 



CHAPTER XVI. 



THE BLESSED JESUS DELEGATES A SPECIAL POWER TO PETER, ONE OF HIS DISCIPLES- 
PRONOUNCES THE FINAL JUDGMENT OF THE WORLD, AND IS AFTERWARDS TRANSFIGURED 

ESUS having displayed his power and good- 
ness in restoring the blind man to his 
sight, departed from Bethsaida, and re- 
tired into the territory of Cesarea Phi- 
lippi, where, being desirous of proving in 
some measure the faith of the apostles, he 
asked them, saying, " Whom do men say 
that I, the Son of man, am?" In answer 
to this question, the disciples replied, 
" Some say that thou art John the Baptist ; some, Elias ; and others, 
Jeremias, or one of the prophets." Mat. xvi. 14. 

The people in general mistook the character of our Saviour, be- 
cause he did not assume that outward pomp and grandeur with which 
they supposed the Messiah would be adorned. Jesus was therefore 
desirous of hearing what idea his disciples formed of his character, 
as they had long enjoyed the benefit of his doctrine and miracles ; 
and accordingly asked them, What they themselves understood him 
to be ? To this question Simon Peter replied, " Thou art the Christ, 
the Son of the living God." 

Our Saviour acknowledged the title ; telling Peter that God alone 
^d revealed the secret to him. And in allusion to his surname 
Peter, which signifies a rock, our Saviour promised, that upon him- 
self as the foundation, or upon the confession which Peter had just 
made of his being "the Christ, the Son of the living God," he would 
build his church, and that he should have a principal hand in estab- 
lishing the Messiah's kingdom, never to be destroyed. " Other 
foundation can no man lay." 1 Cor. iii. 11. On him may our 
souls rest, and the fiercest tempest shall rage in vain ! " And I say 
also unto thee, that thou art Peter, and upon this rock will I build 
my church : and the gates of hell shall not prevail against it. And 
I will give unto thee the keys of the kingdom of heaven ; and what- 
soever thou shalt bind on earth, shall be bound in heaven ; and what- 
(304) 




Life of our Lord Jesus Christ. 



30T 



soever thou shalt loose on earth, shall be loosed in heaven." Mat. 
xvi. 18, 19. 

Having delegated this power to Peter, our Saviour strictly forbado 
his disciples to tell any man that he was the Messiah ; because it 
had been foretold by the prophets, that he should be rejected by the 
rulers of Israel as a false Christ, and suffer the pains of death. 
" Then charged he his disciples, that they should tell no man that he 
was the Christ." Mat. xvi. 20. Circumstances which could not 
fail of giving his followers great offence, as they did not yet under- 
stand the true nature of his kingdom, and therefore he thought 
proper to let every man form a judgment of his mission from his 
doctrine and miracles. 

The foregoing discourses had doubtless filled the apostles' minds, 
with lofty imaginations, and therefore our Saviour thought proper to 
acquaint them with his sufferings, in order to check any fond expec- 
tation of temporal power. Peter, however, was greatly displeased 
to hear his Master talk of dying at Jerusalem, when he had just 
before acknowledged the title of Messiah. Accordingly he rebuked 
him for the expression, which he was so bold as to think unguarded. 
But Jesus, turning himself about, said to Peter, " Get thee behind 
me, Satan ; thou art an offence unto me ; for thou savourest not the 
things that be of God, but those that be of men." Mat. xvi. 23. 

Peter's conduct in this respect, arising from an immoderate at- 
tachment to sensual objects, our Saviour thought proper to declare 
publicly, that all who intended to share with him in the glory of the 
heavenly Canaan, must deny themselves ; that is, they must be 
always ready to renounce every worldly pleasure, and even life 
itself, when the cause of religion required it. He also told them, 
that in this life they must expect to meet with troubles and dis- 
appointments ; and that whoever intended to be his disciple, must 
take up his cross daily, and follow him." 

Thus did the blessed Jesus fully explain to his disciples the- true 
nature of his kingdom ; and at the same time intimated, that though 
they had already undergone many afflictions, yet they must expect 
still more and greater, which they must sustain with equal fortitude, 
following their Master in the footsteps of his afflictions. This duty, 
however hard, was absolutely necessary ; because, by losing their 
temporal life, they would gain that which was eternal : " for whoso- 
ever will save his life, shall lose it : but whosoever will lose his life 
for my sake, the same shall save it." Luke ix. 24. "For what 
is a man profited if he shall gain the whole world, and lose his own 
19 



SOS 



9 

Life of cur Lord Jesus Christ. 



soul? Or what shall a man give in exchange for his soul?" Mat. 
xvi. 26. 

To add to the weight of this argument, and to enforce the neces- 
sity of self-denial, our Saviour particularly declared, that a dav 
was fixed for distributing rewards and punishments to all the human 
race : and that he himself was appointed by the Father as universal 
Judge : so that his enemies could not flatter themselves with the 
hope of escaping the punishments they deserved, nor his friends be 
afraid of losing their eternal reward. " Whosoever, therefore, shall 
be ashamed of me and my words, in this adulterous and sinful gene- 
ration, of him also shall the Son of man be ashamed, when he 
cometh in the glory of his Father with the holy angels." Mark 
viii. 38. 

To fortify the minds of his disciples, he informed them that he 
would not appear to judge the world in his low and despised condi- 
tion, but magnificently arrayed in both his own and his Father's 
glory ; nor attended by twelve weak disciples, but surrounded by 
myriads of celestial spirits, with numberless hosts of mighty angels ; 
nor should his rewards be the great offices and large possession of a 
temporal kingdom, but the joys of immortality. 

Let us now meditate on the glory of the Judge, and the solemnity 
of the final judgment. He shall come in the majestic splendor of 
his glorified body, pompously arrayed with the inaccessible light 
wherein Jehovah resides, and which, darting through and enlighten- 
ing the infinite regions of space with its ineffable brightness, shall 
make even the sun to disappear. Dressed in this awful manner, the 
great Judge, attended by the whole celestial host, will descend from 
heaven with a shout, with the voice of the archangel, and with the 
trump of God. (1 Thes. iv. 16,) making heaven, earth, and hell, to 
resound. The dead of all countries, and of all times, will hear the 
tremendous call. Hark ! the living, filled with joy, exult at the 
approach of Omnipotence ; or, seized with inexpressible horror, send 
up the most piercing cries, and are all changed in a moment, in the 
twinkling of an eye ! The dead press forth from their graves, and 
follow each other in close procession! Behold — but ah! nothing 
can behold; nothing can bear his presence ! The heavens depart, like 
a scroll rolling itself together! Every mountain and every island is 
moved. The bond, the free, the rich, the great, captains and kings, 
to avoid the face of him that sitteth on the throne, the presence of 
the Lamb, rush beneath trembling mountains, and plunge into flam- 
ing rivers ! but neither mountains nor flames will devour them, for they 



Life of our Lord Jesus Christ. 30$ 



are raised immortal. Behold him then, for all must behold him ! even 
his eye, whose unthinking hand drove the nails at Calvary : nor 
heaven nor earth exist; stars and sun are vanished, lest they should 
darken the procession ! Once the crucifixion of Jesus, and now his 
glory, extinguishes the sun ! Lo, hell, with what reluctance, comes 
forth for sentence ! Lo ! two worlds to be judged, and the third an 
assistant spectator ! Behold ! with what beauty, with what boldness, 
with what joy, some spring forward towards the judgment-seat. See, 
on the other hand, how amazed, how terrified, the wicked appear ! 
with what vehemence they wish the extinction of their being ! fain 
would they fly, but cannot ! impelled by a force, by strong necessity, 
they hasten to the place of judgment : as they advance, the sight 
of the tribunal from afar strikes them with new terror. They 
approach in the deepest silence, and gather round the throne by 
thousands and thousands. In the mean time the angels, having 
gathered together the good from the uttermost parts of the earth, fly 
round the numberless multitudes, chanting melodious songs, and 
rejoicing that the day of general retribution is come, when vice 
shall be thrown from its highest post of usurpation, and virtue be 
exalted to the pinnacle of honor ; when the intricacies of providence 
shall be unraveled, the perfections of the Almighty vindicated, 
the church of Christ, purchased by his blood, cleared from her 
iniquitous members, and every thing which ofFendeth banished for 
ever. 

Behold ! the books are opened, silence proclaimed, and every 
individual filled with awful consciousness that he in particular is 
observed by the Almighty ; so that not one single person can be 
concealed by the immensity of the crowd. The Judge, who can be 
biassed by no bribes, softened by no subtle insinuations, imposed 
upon by no feigned excuses, needs no evidences, but distinguishes 
with an unerring certainty. They separate ! they feel their judg- 
ment in them, and hasten to their proper places; the righteous on 
the one hand of the throne, and the wicked on the other. Behold 
how beautiful, with the brightness of holiness, do the righteous stand 
at God's tribunal! their looks serene, and expressive of hopes full of 
immortality! On the other hand, the wicked, confounded at the 
remembrance of their past lives, terrified with the bitter apprehen- 
sions of what is to come, hang down their dejected heads, and wish 
to hide themselves in the fathomless abyss ! but all in vain ; there is 
no escaping nor appealing from this tribunal. 

Behold, with mercy shining in his countenance, the King invites 



310 



Life of our Lord Jesus Christ. 



the righteous to take possession of the kingdom prepared for them 
from the beginning of the world ; but with frowns of anger drives the 
wicked to punishment which will have no end, no remission, no 
alleviation. What horror, what despair, must seize these wretched 
souls, when they see hell gaping, hear the devils howling, and feel 
the unspeakable torment of an awakened conscience. Now they 
seek for death, but find it not ; would gladly be righteous, but it is 
too late. 

The happy land of promise, formed by the hand of the Almighty, 
large, beautiful, and pleasant, a proper habitation for his people, 
and long expected by them as their country, now appears. Here 
all the righteous are assembled, forming one vast, one happy society, 
even the kingdom, the city of God. Here Omnipotence manifests 
himself in a peculiar manner to his servants, wipes away all tears 
from off their faces, and adorns them with the beauties of immor- 
tality. Here they drink a plenitude of joys from the crystal river 
proceeding out of the throne of God and of the Lamb, and eat of the 
fruit of the Tree of Life. Here there shall be no death, nor sorrow, 
nor crying, neither shall there be any more pain. Happy day ! 
happy place ! and happy people ! imagination faints with the fatigue 
of stretching itself to comprehend the vast, the unmeasurable thought ! 

As this doctrine, of Christ being appointed the universal Judge, 
might appear incredible at that time on account of his humiliation, 
Jesus told them that some who heard him speak, should not taste of 
death till they saw him coming in his kingdom ; " Verily I say unto 
you, there be some standing here, which shall not taste of death till 
they see the Son of man coming in his kingdom." Mat. xvi. 28. 
There are some here present, who shall not die till they see a faint 
representation of the glory in which I shall come at the last day, 
and an eminent example of my power inflicted on the men of this 
sinful generation. To verify which prediction the disciples lived to 
see their Master coming in his kingdom, when they were witnesses 
of his transfiguration, resurrection, and ascension, and had the 
miraculous gifts of tho Holy Spirit conferred upon them ; lived to 
see Jerusalem, with the Jewish state, destroyed ; and the Gospel 
propagated through the greatest part of the then known world. 

About eight days after this discourse, our blessed Saviour, being 
with the multitude in the country of Cesarea Philippi, left them in 
the plain, and, accompanied with Peter, James, and John, ascended 
an exceedingly high mountain. In this solitude, while Jesus was 
praying with these three disciples, he was transfigured ; his face be- 



Life of our Lord Jesus Christ. 



311 



came radiant and dazzling ; it shone like the sun in his meridian 
clearness. At the same time his garment acquired a snowy white- 
ness, far beyond any thing human art could produce ; a whiteness 
bright as the light, and sweetly refulgent, but in a degree inferior 
to the radiance of his countenance. 

Thus, as it were for an instant, the Son of God, during his state 
of humiliation, suffered the glory of his divinity to shine through 
the vale of human nature with which it was covered ; and to heighten 
the grandeur and solemnity of the scene, Moses, the great lawgiver 
of Israel, and Elijah, a zealous defender of the laws, appeared in 
the beauties of immortality, the robes in which the inhabitants of the 
heavenly Canaan are adorned. The disciples, it seems, did not see 
the beginning of this transfiguration ; happening to fall asleep at 
the time of prayer, they lost that pleasure, together with a great 
part of the conversation which these two prophets held with the 
only begotten Son of God. They, however, understood that the 
subject was his meritorious sufferings and death, by which he was to 
redeem the world ; a subject that had, a few days before, given great 
offence to his disciples, particularly Peter. At beholding the illus- 
trious sight, the disciples were greatly amazed ; but the forwardness 
of Peter's disposition prompting him to say something, he uttered 
he knew not what. ''Master," said he, "it is good for us to be 
here : and let us make three tabernacles ; one for thee, and one for 
Moses, and one for Elias." Mark ix. 5. This disciple imagined 
that Jesus had now assumed his proper dignity; that Elias was 
come according to Malachi's prediction, and the Messiah's kingdom 
was at length begun. Accordingly, he thought it was necessary 
to provide some accommodation for his Master and his august assist- 
ants ; intending, perhaps, to bring the rest of the disciples, with, the 
multitude from the plain below, to behold his matchless glory. This, 
he thought, was much better for his Master than to be put to death 
at Jerusalem, concerning which Jesus had been talking with the mes- 
sengers from Heaven, and the design of which Peter could not com- 
prehend. But, " while he yet spake, behold, a bright cloud over- 
shadowed them ; and, behold, a voice out of the cloud, which said, 
This is my beloved Son, in whom I am well pleased; hear ye him." 
Mat. xvii. 5. When the three disciples heard the voice, which, like 
the roaring thunder, burst from the cloud, and was such as mortals 
were unaccustomed to hear, they fell on their faces, and continued 
in that posture till Jesus approached, raised them up, and dispelled 
their fears, saying unto them, "Arise, and be not afraid. And when 



312 



Life of our Lord Jesus Christ. 



they had lifted up their eyes, they saw no man, save Jesus only." 
Mat. xvii. 7, 8. 

Jesus having continued all night with his three disciples on the 
mountain, returned to the plain early in the morning, charging them 
to conceal what they had seen till after he was risen from the dead. 
He well knew that the world, and even his own disciples, were not 
yet able to comprehend the design of his transfiguration ; and that 
if it had been published before his resurrection, it might have ap- 
peared incredible ; because nothing but afflictions and persecutions 
had hitherto attended him. " He was truly a man of sorrows, and 
acquainted with grief." But the doctrine of the resurrection, to 
which the transfiguration possibly alluded, was what the disciples 
were utterly unable to understand. They had never learnt that the 
Messiah was to die ; far less that he was to be raised from the dead. 
They were, on the contrary, persuaded that he was to abide forever ; 
and that his kingdom was to have no end. They were also greatly 
surprised at the sudden departure of Elias, and could not compre- 
hend what the Scribes meant, by affirming that he must appear be- 
fore the Messiah would erect his empire. They therefore, after long 
debating among themselves, asked their Master, " Why say the 
Scribes that Elias must first come ?" To which Jesus answered, 
that Elias should truly come first, according to the prediction of 
Malachi, " and restore all things :" but at the same time be assured 
them that Elias was already come, and described the treatment he 
had met with from that stiff-necked people ; giving them to under- 
stand that he spake of John the Baptist. " But I say unto you 
that Elias is come already, and they knew him not, but have done 
unto him whatsoever they listed ; likewise shall also the Son of man 
suffer of them. Then the disciples understood that he spake unto 
them of John the Baptist." Mat. xvii. 12, 13. 



CHAPTER XVII. 



OUR SAVIOUR RELIEVES A YOUTH TORTURED WITH A DUMB SPIRIT — CONFORMS CHEER- 
FULLY TO THE CUSTOM OP THE COUNTRY BY PAYING THE TRIBUTE — REPROVES THE 
PRIDE OP HIS DISCIPLES, AND DELIVERS SOME EXCELLENT PRECEPTS. 

HEN our Lord approached the descent of 
the mountain, accompanied by his three 
disciples, he saw a great multitude sur- 
rounding the nine who continued in the 
plain, and the Scribes disputing with them. 
The people, seeing Jesus coming down 
from the mountain, ran to him, and sa- 
luted him with particular reverence. After 
which Jesus asked the Scribes, what was 
the subject of their debate with his disciples ? To which one of the 
multitude answered, "Master, I have brought unto thee my son, 
which hath a dumb spirit : and wheresoever he taketh him, he tear- 
eth him ; and he foameth and gnasheth with his teeth, and pineth 
away : and I spake to thy disciples that they should cast him out • 
and they could not." Mark ix. 17, 18. 

This answer being made by one of the multitude, and not by the 
Scribes to whom the question was directed, indicates that they had 
been disputing with the disciples on their not being able to cure this 
afflicted youth. Perhaps their making this unsuccessful attempt, 
had given the Scribes occasion to boast that a devil was at length 
found, which neither they nor their Master were able to conquer. 
This seems to be indicated by the manner in which our Saviour ad- 
dressed himself to these arrogant rulers. " O faithless generation," 
says he, "how long shall I be with you? how long shall I suffer 
you?" Will no miracles ever be able to convince you? Must I 
always bear with your infidelity ? You have surely seen sufficient 
demonstrations of my power, notwithstanding ye still discover the 
most criminal infidelity ? After speaking in this manner to the 
Scribes, he turned himself to the father of the young man, and said, 
"Bring thy son hither." But no sooner was he brought in sight of 
his deliverer, than the evil spirit attacked him as it were with double 

(313) 




314 Life of our Lord Jesus Christ. 



fury : " The spirit tare him ; and he fell on the ground, and wal- 
lowed, foaming." Mark ix. 20. 

Jesus could easily have prevented this attack ; but he permitted 
it, that the minds of the spectators might be impressed with a more 
lively idea of this youth's distress. And for the same reason pro- 
bably it was, that he asked the father, how long he had been in this 
deplorable condition ? To which the afflicted parent answered, 
" Of a child. And ofttimes it hath cast him into the fire, and into 
the waters, to destroy him ; but if thou canst do any thing, have 
compassion on us, and help us." Mark ix. 21, 22. 

The inability of our Lord's disciples to cast out this spirit had 
greatly discouraged the afflicted father ; and the exquisite torture of 
his son, and the remembrance of its loug continuance, so dispirited 
him, that he began to fear this possession was even too great for the 
power of Jesus himself, as the Scribes had probably before affirmed ; 
and therefore could not help expressing his doubts and fears. But 
Jesus, to make him sensible of his mistake, said to him, " If thou 
canst believe, all things are possible to him that believeth." On 
which the father cried out, with tears, " Lord, I believe ; help thou 
mine unbelief." The vehement manner in which he spake causing 
the crowd to gather from every quarter, "Jesus rebuked the foul 
spirit;" saying unto him, "Thou dumb and deaf spirit, I charge 
thee come out of him, and enter no more into him." Mark ix. 25. 

No sooner was the powerful exit pronounced, than the spirit, with 
an hideous howling, and convulsing the suffering patient in the most 
deplorable manner, came out, leaving the youth senseless, and with- 
out motion ; till Jesus, taking him by the hand, restored him to life, 
and delivered him, perfectly recovered, to his father. 

The nine disciples, during this whole transaction, remained silent. 
They were doubtless mortified to think that they ^ad lost, by some 
fault of their own, the power of working miracles, lately conferred 
upon them by their Master ; and for this reason were afraid to speak 
to him in the presence of the multitude. But when they came into 
the house, they desired Jesus to inform them why they failed in their 
attempt to heal that remarkable youth ? To which Jesus answered, 
"Because of your unbelief." But to encourage them, he described 
the efficacy of the faith of miracles. " If ye have faith as a grain 
of mustard-seed, ye shall say unto this mountain, Remove hence to 
yonder place, and it shall remove : and nothing shall be impossible 
unto you." Mat. xvii. 20. Nothing shall be too great for you to 
accomplish, when the glory of God and the good of the church are 



ife of our Lord Jesus Christ. 



315 



concerned, provided you have a proper degree of faith ; even yonder 
mountain, which bids defiance to the storm, and smiles at the attacks 
of its mingled horrors, shall, at your command, leave its firm basis, 
and remove to another place. 

The expulsion of the dumb spirit seems to have astonished the dis- 
ciples more than any other miracle they had seen their Master per- 
form ; so that our Saviour found it necessary to moderate their high 
admiration of his "works, by again predicting his own death, and 
retiring for a time into the unfrequented parts of Galilee. 

But they could not comprehend how the Messiah, who was to 
abide forever, and was come to deliver others from the stroke of 
death, should himself fall by the hand of that universal destroyer. 
And because he spake of rising again the third day, they could not 
conceive the reason for his dying at all, and for his lying so short a 
time in the chambers of the grave. But though they were alarmed 
at this declaration, they remembered that he had often inculcated 
this doctrine, and reprimanded Peter for being unwilling to hear it. 

After a short tour through the desert part of Galilee, Jesus re- 
turned into Capernaum, the place of his general residence. Soon 
after his arrival, the tax-gatherers came to Peter, and asked him 
whether his Master would pay the tribute ? That disciple, it seems, 
had promised that Jesus would satisfy their demand ; but, on a more 
mature consideration, feared to ask him concerning his paying taxes 
on any pretence whatever. 

Jesus was, however, no stranger to what had happened, and the 
fear of Peter to ask him ; and therefore turned his discourse to this 
subject, by saying unto him, "What thinkest thou, Simon? of whom 
do the kings of the earth take custom or tribute ? of their own chil- 
dren or of strangers ? Peter saith unto him, Of strangers. Jesus 
saith unto him, ""hen are the children free;" insinuating, that as he 
was himself the Son of the great King, to whom heaven, earth, and 
the sea belong, he had no right to pay tribute to any monarch what- 
ever, because he held nothing by a derived right. 

Or, if we suppose this contribution was made for the service and 
reparation of the temple, he meant, that as he was himself the Son 
of that Omnipotent Being to whom the tribute was paid, he could 
have justly excused himself. But the blessed Jesus was always 
careful not to give offence ; and therefore sent Peter to the lake, with 
a line and a hook, telling him that, in the mouth of the first fish that 
came up, he should find a piece of money equal to the sum demanded 
of them both. " Notwithstanding, lest we should offend them, go thou 



316 



Life of our Lord Jesus Christ. 



to the sea, and cast an hook, and take up the fish that first cometh 
up ; and when thou hast opened his mouth, thou shalt find a piece 
of money; that take, and give unto them for me and thee." Mat. 
xvii. 27. 

Our Lord took this extraordinary method of paying the tribute- 
money in this manner, because the miracle was of such a kind, as 
could not fail to demonstrate that he was the Son of the great Mon- 
arch worshiped in the temple, and who rules the universe. In the 
very manner therefore of paying this tribute, he showed Peter that 
he was free from all taxes ; and at the same time gave this useful 
lesson to his followers, that when their property is affected only in a 
small degree, it is better to recede a little from their just right, than 
to offend their brethren, or disturb the state, by obstinately insist- 
ing on it. 

Notwithstanding our blessed Saviour had lately foretold his own 
sufferings and death, and though these melancholy accounts had 
greatly afflicted the minds of his disciples, yet their grief was of no 
long continuance ; for within a few days they forgot the predic- 
tions of their Master, and disputed with each other about the chief 
posts of honor and profit in the Messiah's kingdom. This debate 
was overheard by the blessed Jesus, though he did not mention it 
till after the tax-gatherers were retired, when he asked them what 
they were disputing about on the way ? This question rendered 
them all silent. They were fearful of discovering the cause that 
had given rise to the debate, as they knew it would draw on them a 
reprimand from their Master. Jesus perceiving that they still con- 
tinued silent, sat down, and ordered them all to stand around him, 
and attend to what he was going to deliver. If any man, said the 
Saviour of the world, is ambitious of being the greatest person in my 
kingdom, let him endeavour to obtain that dignity by preferring 
others in honor, and doing to them all the good offices in his power. 
" If any man desire to be first, the same shall be last of all, and 
servant of all." Mark ix. 35. 

The disciples were now convinced, that it was in vain to conceal 
the subject of the debate that had happened on the way; and accord- 
ingly they drew near to their Master, desiring him to decide a point 
which had often given occasion to disputes; "Who," said they, "is 
the greatest in the kingdom of heaven ?" Mat. xviii. 1. Jesus, to 
check these foolish emulations in his disciples, called a little child 
unto him, and placed him in the midst, that they might consider him 
attentively; and said unto them, "Verily I say unto you, Except 



Life of our Lord Jesus Christ. 317 

ye be converted, and become as little children, ye shall not enter 
into the kingdom of heaven." Mat. xviii, 3. Unless ye be regenerated 
by the power of divine grace, and brought to a due sense of the 
vanity of all earthly preferments, riches, and honors, and become 
meek and humble in spirit, ye shall be so far from becoming the 
greatest in my kingdom, that ye shall never enter into it. But 
-whosoever shall accept of the remedy provided, and receive with 
meekness all the divine instructions, however contrary to his own 
inclinations, and prefer others to himself, that man is really the 
greatest in my kingdom. " Whosoever therefore shall humble him- 
self as this little child, the same is greatest in the kingdom of 
heaven." Mat. xviii. 4. 

Our Saviour, to demonstrate how truly acceptable the grace of 
humility is to the Almighty, took the child in his arms, declaring that 
whoever humbled themselves like a little child, and showed kindness 
to their fellow-creatures for his sake, should have the same kindness 
showed them in the great day of account, especially if they performed 
these actions in obedience to his commands. 

It appears, from circumstances, that James and John, the sons of 
Zebedee, were principally concerned in this debate ; for we find that 
John endeavored to divert it, by telling his Master they had seen 
one casting out devils in his name, and had forbidden him, because 
he did not join himself to their company. To which Jesus replied, 
that they should not have" forbidden him, since he must have enter- 
tained very high notions of their Master's power, at seeing the devils 
leave the bodies of men on mentioning the name of Jesus. " Forbid 
him not ; for there is no man which shall do a miracle in my name 
that can lightly speak evil of me." Mark ix. 3. 

You should, added the blessed Jesus, consider that every one that 
does not persecute us is a friend, and that the ejection of devils in 
my name will advance my doctrine, and promote my cause, even 
though the exorcist and the devils themselves should design the 
contrary. He also told his disciples, that the least degree of respect 
showed him by any one, even though it should be no more than the 
giving a cup of cold water to his thirsty disciples, was acceptable to 
him, and should not fail of meeting an adequate reward. " For 
whosoever shall give you a cup of water to drink in my name, 
because ye belong to Christ, verily I say unto you, he shall not lose 
his reward." Mark ix. 41. 

But, on the other hand, the least discouragement given to his 
disciples in the propagation of the Gospel, come from what quarter 



318 



Life of our Lord Jesus Christ. 



it will, shall be punished with the greatest severity. "And who- 
soever shall offend one of these little ones that believe in me, it is 
better for him that a millstone were hanged about his neck, and 
he were cast into the sea." Mark ix. 42. 

From this saying, Jesus inferred that it was more advantageous to 
deny ourselves the highest enjoyments of this world, and to part with 
every thing, however precious, represented by a hand, a foot, or an 
eye, than by these to cause the weakest of his friends to stumble. And 
as the disciples were appointed to sow the seeds of truth and religion 
in the world, or, according to the metaphor, to salt the people for 
an offering to heaven, in allusion to sacrifices being salted at the 
temple, Jesus exhorted them to mortify themselves, that they might 
appear worthy of so high an office as that of salting mankind for 
the altar of heaven ; for as they were to be the salt of the earth, 
it was requisite they should themselves be filled with the spiritual 
salt of all the graces, and particularly the holy salt of love and peace, 
that they might, as far as possible, be free from the rottenness of 
ambition, pride, contention, and every evil work. 

Pride is the source of numberless sins ; and therefore the blessed 
Jesus cautioned his disciples, in the most solemn manner, to beware 
of that vice ; assuring them that the meanest child is an object of 
the care of Providence ; and, " that their angels do always behold 
the face of my Father which is in heaven." Our blessed Saviour 
did not mean by this expression, that every man, who practices the 
duties of religion, has a particular guardian angel assigned him ; but 
as all angels are sent as ministering spirits, they may be called " his 
angels." 

To show the concern of his Almighty Father for the least of his 
reasonable creatures, and the great value he sets upon the souls of 
the human race, our Saviour told them, that he not only gave his 
highest angels charge concerning them, but had also sent his only 
begotten Son to seek and to save that which was lost, and would 
share in the joy which the heavenly beings are filled with on their 
recovery. " How think ye? If a man have a hundred sheep, and 
one of them be gone astray, doth he not leave the ninety and nine, and 
goeth into the mountains and seeketh that which is gone astray ? 
And if so be that he find it, Verily 1 say unto you, he rejoiceth more 
of that sheep than of the ninety and nine which went not astray. 
Even so, it is not the will of your Father which is in heaven that 
one of these little ones should perish." Mat. xviii. 12-14. 

Having thus addressed the offending party, he turned himself 



Life of our Lord Jesus Christ. 



319 



towards his disciples, and gave them instructions with regard to the 
offended. " If thy brother shall trespass against thee, go and tell 
him his fault between thee and him alone ; if he shall hear thee, 
thou hast gained thy brother. But if he will not hear thee, then 
take with thee one or two more, that in the mouths of two or three 
witnesses every word may be established. And if he shall neglect 
to hear them, tell it unto the church ; but if he neglect to hear the 
church, let him be unto thee as a heathen man and a publican." 
Mat. xviii. 15-17. 

Try every measure to reclaim thy brother, and in order to this, 
represent his fault to him privately. If this rebuke has the desired 
effect, thou hast brought him back to the paths which lead to hap- 
piness ; but if this gentle method fail, two or more grave persons 
should join in the rebuke, that he may be convinced of the injury 
he has done thee. If he still remains obstinate, tell his offence to 
the church, whose sentence will sufficiently show that thou hast done 
thy duty, and that he alone is to blame. But if he be so hardened 
as not to be affected by the censure of the church, he is from thence- 
forth to be treated as the Pharisees treated the heathens and publi- 
cans ; namely, as an incorrigible sinner, whose company and con- 
versation being contagious, ought to be shunned by all who have any 
love for virtue and religion. 

Our Saviour now conferred the special power, which some think 
he had before confined to Peter, on all his disciples. " Verily I say 
unto you, Whatsoever ye shall bind on earth shall be bound in hea- 
ven ; and whatsoever ye shall loose on earth shall be loosed in hea- 
ven." Mat. xviii. 18. That is, Ye have free power to excommunicate 
such offenders as will not be reclaimed by proper means, or to free 
from church censure those who were truly penitent : and such decree 
will remain valid in the court of heaven, though passed here below. 

But, on the other hand, if the offending brother continue impeni- 
tent after all the methods above described and tried, his guilt is 
bound the faster upon him ; because, by the precepts of the Gospel, 
none but penitents can obtain pardon. 

Our blessed Saviour also added, as an encouragement to good 
men, that if they continued earnest in their endeavors to bring sin- 
ners to repentance, and offered up their prayers to the Almighty for 
assistance, he would always grant their petitions, provided they were 
agreeable to the wise ends of his providence. Again, I say unto 
you, that if two of you shall agree on earth as touching any thing 
that they shall ask> it shall be done for them by my Father which is 



320 



Life of our Lord Jesus Christ. 



in heaven. For where two or three are gathered together in my 
name, there am I in the midst of them." Mat. xviii. 19, 20. 

Peter had before heard his Master speak of the doctrine of fre- 
quent forgivenesses, and imagined that what he had now so strongly 
inculcated might prove dangerous to society ; and therefore thought 
it his duty to offer his objections. " Lord," said he, "how oft shall 
my brother sin against me, and I forgive him ? till seven times ?" 
Mat. xviii. 21. He thought it a strange doctrine which obliged him 
to forgive offences seven times repeated : but our blessed Saviour 
told him that he was very greatly mistaken ; that he never intended 
to limit forgiveness to seven times, but that it ought to be extended 
even to seventy times seven. 

This excellent moral precept he enforced by the parable of the 
two servants, debtors to one lord ; in order to show the necessity of 
forgiving the greatest injuries in every case where the offending party 
is sensible of his fault, and promises amendment; because on this 
condition alone our heavenly Father will forgive our offences. 
"Therefore," said the blessed Jesus, "is the kingdom of heaven 
likened unto a certain king, which would take account of his ser- 
vants." God is the great King and Sovereign of all creatures, and 
all are accountable to him, as servants to a master. He will reckon 
with all ; and happy are they who live sensible of this important 
truth. When he had begun to reckon, one servant was brought unto 
him who owed him an immense debt, "ten thousand talents," a debt 
much greater than he was able to pay. His lord therefore com- 
manded him, agreeably to the custom of those times, to be sold for 
a slave, and " his wife and children, and all that he had, and pay- 
ment to be made." 

The servant, convinced of the justice of the sentence, and know- 
ing he had nothing to hope for but from the mercy and clemency of 
his Lord, fell down in the most humble manner, and importunately 
besought him, saying, " Lord, have patience with me, and I will pay 
thee all." The master, moved with compassion towards him, ac- 
cepted his humiliation ; and, to make his happiness complete, loosed 
him from the sentence inflicted, and freely forgave him the enormous 
debt ; an obligation, one would have supposed, sufficient to have 
melted the hardest heart into gratitude towards his lord, and the 
tenderest sympathy towards any of his brethren in distress. But, 
alas ! who is acquainted with the human heart ? This very servant 
went out from the presence of his compassionate lord, and found 
one of his fellow-servants who owed him a " hundred pence a poor 
inconsiderable debt in comparison of what he himself owed his lord. 




THE UNMERCIFUL SERVANT. 



321 



Life of our Lord Jesus Christ. 



323 



But behold the inhumanity of this servant ! he laid hands on the 
poor debtor, seizing him violently by the throat, and said, "Pay me 
that thou owest." His fellow-servant fell down at his feet, even 
just as he had before done at the feet of his lord, and besought him 
in the very same words he himself had so lately used, "Have pa- 
tience with me, and I will pay thee all." Such a similarity of cir- 
cumstances, one would have thought, must have affected his stony 
heart, and brought to remembrance his own late distress, and melted 
his soul into the like generous compassion which had flowed so 
sweetly from his lord to him. But his conduct was the very re- 
verse ; he would have no patience, he would show no pity ; he went 
and cast the unhappy debtor into prison, till he should pay the debt. 

His fellow-servants, when they saw what was done, were exceed- 
ingly afflicted ; and came and told their lord the whole transaction. 
L'pon which he summoned the unmerciful servant to appear before 
him ; and, filled with indignation and abhorrence, said unto him, 0 
thou wicked servant, how perverse is thy behavior, how ungrateful 
and base thy proceeding ! " I forgave thee all that debt," that 
enormous debt thou owedst me, "because thou desiredst me;" I was 
moved to clemency and compassion by thy entreaties and distress : 
and "shouldst not thou also have had compassion on thy fellow- 
servant, even as I had pity on thee ?" Shouldst not thou much 
rather have forgiven him, who was thy fellow-servant, and owed 
thee so small a sum, when I, thy king and lord, had forgiven thee 
so immense a debt ? 

Having thus expostulated with him, his wrath was kindled, and he 
" delivered him to the tormentors, till he should pay all that was due 
unto him." So likewise, added the Son of God, "shall my heavenly 
Father do also unto you, if ye from your hearts forgive not every 
one his brother their trespasses." Mat. xviii. 34, 35. And surely 
this awful threatening ought to strike the minds of fierce and im- 
placable men with terror : for, whatever they may think, it will cer- 
tainly, in its fullest extent, be inflicted upon all who refuse to obey 
the dictates of divine mercy, and to forgive not only their fellow- 
servants, but every brother in Christ, who through weakness and in- 
advertence may have done them an injury, either in person or 
property. How unreasonable and how odious does a severe and 
uncharitable temper appear, when we view it in the light of this 
pnrable ! Let us then, from this moment, earnestly pray to be saved 
from every sentiment of rancor and revenge, nor ever allow a word, 
o;- even a wish, that savors of it. 



CHAPTER XVIII. 



OUR BLESSED LORD ATTENDS, FOR THE FOURTH TIME, THE CELEBRATION OF THE PASSOTER 

AT JERUSALEM ADDRESSES THE MULTITUDE AT THE FEAST OF TABERNACLES — 

EXEMPTS THE WOMAN TAKEN IN ADULTERY FROM THE PUNISHMENT ANNEXED BY THE 
JEWS TO THAT CRIME — ESCAPES FROM THE SNARES LAID FOR HIM BY THE SCRIBES 
AND PHARISEES. 




AYING promoted his Father's work in 
Galilee, the great Redeemer departed 
into Judea, passing through the country 
beyond Jordan, that the Jews who in- 
habited those distant parts might enjoy 
the unspeakable benefits of his dis- 
courses and miracles. After sowing the 
seeds of eternal life, and publishing the 
glad tidings of salvation in those remote 
countries, he repaired to Jerusalem, to celebrate the fourth passover, 
but the malignity of the Scribes and Pharisees was so great, that he 
stayed but a short time in the capital; and then returned into Gali- 
lee, while the multitude again resorted to him, and he again in- 
structed them in the paths that lead to everlasting life. 

The feast of the tabernacles now drew on, at which all the males 
of the Jewish nation, capable of traveling, repaired to Jerusalem, 
and dwelt in the tabernacles, or booths made of the boughs of trees, 
in commemoration of their fathers having had no other habitation 
during their forty years' sojourning in the wilderness. To this 
feast some of the kinsmen of the blessed Jesus desired he would ac- 
company them, and there show himself openly to the whole nation 
of the Jews. They did not themselves believe that he was the great 
Prophet so long expected, and therefore condemned the method he 
pursued in his public ministry as altogether absurd. They could not 
conceive what reason he had for spending so much of his time in the 
deserts and remote corners of the kingdom, while he professed so 
public a character as that of the Redeemer of Israel. Jerusalem, 
the seat of power, was in their opinion much the properest place 
for him to deliver his doctrines, and work his miracles in the mo-z 
public manner possible, before the great and learned men of the 
nation, whose decision in his favor would have great weight in in- 
(324) 



Life of our Lord Jesus Christ. 



325 



creasing the number of his disciples, and inducing the whole nation 
to own him for the Messiah. " Depart hence, and go into Judea, 
that thy disciples also may see the works that thou doest. For 
there is no man that doeth anything in secret, and he himself seek- 
eth to be known openly : if thou do these things, show thyself 
to the world. For neither did his brethren believe in him." John 
vii. 3-5. 

Our Lord well knew the rancorous prejudice of the inhabitants of 
Jerusalem, and therefore did not think proper to reside among them 
any longer than was absolutely necessary. They had more than once 
attempted his life, and therefore very little hope remained that they 
would believe his miracles, or embrace his doctrine ; but, on the con- 
trary, there was great reason to think they would destroy him, if 
possible, before he had finished the work for which he had assumed 
the vail of human nature, and resided among the sons of men. "My 
time," said the blessed Jesus to these unbelieving relations, "is not 
yet come ; but your time is alway ready. The world cannot hate 
you ; but me it hateth, because I testify of it, that the works thereof 
are evil. Go ye up unto this feast : I go not up yet unto this feast ; 
for my time is not yet full come." John vii. 6-8. As if he had said, 
It is not proper for me to go before the feast begins ; but you may 
repair to the capital whenever you please ; the Jews are your friends, 
you have done nothing to displease them : but the purity of the doc- 
trine I have preached to them, and the freedom with which I have 
reproved their hypocrisy and other enormous crimes, have provoked 
their malice to the utmost height ; and therefore, as the time of my 
sufferings is not yet come, it is not prudent for me to go so soon to 
J erusalem. 

There was also another reason why our blessed Saviour refused to 
accompany these relations to the feast of tabernacles : the roads 
were crowded with people, and these gathering round him, and ac- 
companying him to Jerusalem, would doubtless have given fresh of- 
fence to his enemies, and have in a great measure prevented his mi- 
racles and doctrines from having the desired effect. He therefore 
chose to continue in Galilee, till the crowd were all gone up to Jeru- 
salem, when he followed, "as it were in secret," neither preaching 
nor working miracles by the way ; so that no crowd attended him to 
the feast. 

As Jesus did not go openly up to Jerusalem, so neither did he on 
his arrival repair to the temple, and there preach openly to the 
people. This gave occasion to several disputes among the Jews with 
20 



326 



Life of our Lord Jesus Christ. 



regard to his character. Some affirmed that he was a true prophet, 
and that his absenting himself from the feast could be only owing to 
accident ; while others as confidently asserted, that he only deceived 
the people, and paid no regard to the institutions they had re- 
ceived from heaven. But about the middle of the feast, Jesus ap- 
peared openly in the temple, and taught the people, delivering his 
doctrines with such strength of reason and elegance of expression, 
that his very enemies were astonished, knowing that he had never 
enjoyed the advantage of a learned education. " Now about the 
midst of the feast Jesus went up into the temple and taught. And 
the Jews marveled, saying, How knoweth this man letters, having 
never learned." John vii. 14, 15. 

To which the great Redeemer of mankind replied, My doctrine 
was not produced by human wisdom ; the sages of the world were 
not my instructors ; I received it from heaven ! it is the doctrine of 
the Almighty, whose messenger I am. "My doctrine is not mine, 
but his that sent me." John vii. 16. Nor can he who is desirous 
of practicing the doctrines I deliver, if he will lay aside his preju- 
dices, and sincerely desire to be taught of God, be at a loss to know 
from whom my doctrines are derived ; because he will easily discern 
whether they are conformable to the will of man, or of God. It is 
no difficulty to discover an impostor, because all his precepts will 
tend to advance his own interest, and gratify his pride. Whereas 
all the doctrines delivered by a true prophet have no other end 
than the glory of God, however contrary they may prove to himself. 
44 He that speaketh of himself, seeketh his own glory; but he that 
seeketh his glory that sent him, the same is true, and no unrighteous- 
ness is in him." John vii. 18. 

Our Lord was upbraided with impiety by some of the Jews, be- 
cause he had healed on the Sabbath the impotent man in one of the 
porches of Bethesda, which they pretended was a violation of the 
law of Moses, and consequently what no prophet would be guilty of. 
In answer to which, our blessed Saviour told them, that however 
they might pretend to reverence the authority of Moses and his law, 
they made no scruple of violating the most sacred of his precepts ; 
they had resolved to put him to death, directly contrary to every 
law of God and man; and in order to execute their detestable 
scheme, were laying plots against his life. 

The people replied, " Thou hast a devil : who goeth about to kill 
thee?" To which Jesus answered, I have done a miracle of an 
extraordinary kind on the Sabbath day, which you think inconsistent 



Life of our Lord Jesus Christ. 



327 



with the character of a pious man, and therefore wonder how 1 could 
perform it. But surely Moses gave you the law of circumcision, 
and you make no scruple of performing that ceremony on the Sabbath 
day, because it is a precept both of Moses and the fathers. Since, 
therefore, ye think yourselves bound to dispense with the strict ob- 
servance of the Sabbath, in order to obey a ceremonial precept:; can 
you be angry with me, because, in order to fulfill the great end of 
all the divine law, I have cured a man who was infirm in all his 
members, and even with far less bodily labor than you perform the 
ceremony of circumcision ? Consider therefore the nature of the 
thing, divest yourselves of your prejudices, and the superstitious 
opinions taught by your elders, and judge impartially, "Moses 
therefore gave unto you circumcision, not because it is of Moses, but 
of the fathers, and ye on the Sabbath day, circumcise a man. If a 
man on the Sabbath day receive circumcision, that the law of Moses 
should not be broken ; are ye angry at me, because I have made a 
man every whit whole on the Sabbath day ? Judge not according 
to the appearance, but judge righteous judgment*" John viL 22- 
24. Notwithstanding the strength of this argument, several of our 
blessed Saviour's inveterate enemies asked, with sarcastical surprise, 
If the boldness of Jesus, and the silence of the rulers, proceeded 
from their being convinced that he was the Messiah ; and at the 
same time, to deride his pretensions to that high character, said, 
that they were acquainted both with his parents and relations ; but 
that no man, when Christ appeared, would be able to tell from whence 
he came ; founding their opinion on these words of the prophet 
Isaiah, u Who shall declare his generation V Is. liii. 8. To which 
the blessed Jesus answered, that their knowing his parents and re- 
lations was no reason against his having the prophetical character 
of the Messiah. Adding, I am not 'come of myself, but sent from 
heaven by God, who has uttered nothing by his servants the pro- 
phets, concerning the Messiah, but what is true, and will all be ful- 
filled in me ; but ye are totally ignorant of his gracious perfections and 
gracious counsels, and have no inclination to obey his just commands. 
You are really ignorant of what the prophets have delivered con- 
cerning the Messiah ; for had you understood their predictions, you 
would have known that one of his principal characters is, to under- 
stand the perfections and will of God more fully, and to explain 
them to the sons of men more clearly, than any other messenger 
ever before sent from the Most High. And would you attentively 
consider the doctrines I deliver, you would soon perceive this cha*- 



328 



Life of our Lord Jesus Christ. 



racter remarkably fulfilled in me, and be convinced that I came from 
the Almighty God of Jacob. 

This observation, however powerful, and his reasons, however 
solid, were far from disarming his enemies of their malice ; for some 
of them were desirous of apprehending him ; but providence would 
not suffer any to lay hands on him, because the time of his sufferings 
was not yet come. Many of the people, however, convinced by the 
powerful miracles he had lately wrought, and the unanswerable reasons 
he had advanced in support of his character, believed on him, 
and affirmed publicly in the temple that he was the Messiah. " And 
many of the people believed on him, and said, When Christ cometh, 
will he do more miracles than these which this man hath done ?" 
John viL 31. The Scribes and Pharisees were highly provoked at 
this attachment of the common people £o Jesus ; and accordingly, 
on the last and great day of the feast, they met in council, and sent 
several officers to apprehend him and bring him before them. Jesus, 
during these transactions in council, continued in the temple teach- 
ing *the people. My ministry, said he to the multitude, is drawing 
near its period ; and therefore you should, during the short time it 
has to last, be very careful to improve every opportunity of hearing 
the word : you should listen with the greatest attention to every dis- 
course, that your minds may be stored with the truths of the Al- 
mighty before I return to my Father ; for, after my departure, 
you shall earnestly wish for the same opportunities, of seeing me 
and hearing my instructions, but shall never obtain them. " Yet a 
little while am I with you, and then I go unto him that sent me. Ye 
shall seek me, and shall not find me : and where I am, thither ye 
cannot come." John vii. 33, 34. 

The Jews, who did not understand that our blessed Saviour 
alluded to his own death, resurrection, and ascension to the right 
hand of the Majesty on high, whither their sins would not permit 
them to follow him, wondered at this doctrine, and imagined that he 
intended to leave Judea, and preach to their brethren dispersed 
among the Gentiles. But this supposition was not sufficient ; be- 
cause, if he did go and preach among the Gentiles, they thought it 
was not impossible for them to follow him thither. " Then said the 
Jews among themselves, Whither will he go that we shall not find 
him ? Will he go unto the dispersed among the Gentiles, and teach 
the Gentiles ? . What manner of saying is this that he said, Ye 
shall seek me, and shall not find me ; and where I am, thither ye 
cannot come?" John vii. 35, 36. 



Life of our Lord Jesus Christ. 



329 



While the divine Teacher was thus instructing the people in the 
temple, the water from Siloam was brought in, according to the ap- 
pointment of the prophets Haggai and Zechariah, part of which they 
drank with loud acclamations, in commemoration of the mercy showed 
to their fathers, who were relieved by a stream which miraculously 
flowed from a rock, and refreshed a whole nation, then ready to per- 
ish with thirst in a dreary and sandy waste ; and the other part they 
poured out as a drink-offering to the Almighty, accompanying it with 
their prayers for the former or latter rain to fall in its season : the 
whole congregation singing the following passage — " With joy shall 
ye draw water out of the wells of salvation." 

It was the custom of the blessed Jesus to deliver moral instruc- 
tions, in allusion to many occurrences that happened ; and accordingly 
he took this opportunity of inviting, in the most affectionate manner, 
all who were desirous of knowledge or happiness, to come to him and 
drink, alluding to the ceremony they were then performing. And 
to encourage all such as were desirous of believing in him, he prom- 
ised them the gifts of the Holy Spirit ; which he represented under 
the similitude of a river flowing out of their belly. In the last day, 
that great day of the feast, Jesus stood and cried, saying, If any man 
thirst, let him come unto me and drink. He that believeth on me, 
as the Scripture hath said, out of his belly shall flow rivers of living 
water." John vii. 37, 38. 

During this discourse to the people, the officers from the council 
came to apprehend him ; but hearing that the topic he was discussing 
was a singular one, and he seemed to deliver his discourse with re- 
markable fervor, their curiosity induced them to listen some time 
to his discourse before they laid hands on him. But the eloquent 
manner in which he delivered his subject appeased their rage : 
the sweetness of his pronunciation, and the plainness and perspi- 
cuity of his discourse, elucidated the beauties of truth, and caused 
them to shine before the understanding with their native lustre. 
Accordingly, his very enemies, who were come from the council on 
purpose to apprehend him, were astonished ; the greatness of the 
subject, made as it were visible by the divine speaker, filled their 
understandings ; the warmth and tenderness with which he delivered 
himself penetrated their hearts; they felt new and uncommon emo- 
tions, and being overwhelmed with the greatness of their admiration, 
were fixed in silence and astonishment ; they condemned themselves 
for having undertaken the office, and soon returned to the rulers of 
Israel without performing it. 



330 



Life of our Lord Jesus Christ. 



If our Lord had pleaded for his life before the officers of the coun- 
cil who were sent to apprehend him, the success of his eloquence, 
even in that case, had been truly wonderful ; but in the case before 
us, it surely was superior to all praise, for in a discourse addressed 
to others, and even on a spiritual subject, it disarmed a band of in- 
veterate enemies, and made them his friends. Nor were the officers 
the only persons affected by this discourse ; for many of them de- 
clared that he must be one of the old prophets ; and others, that he 
was no other than the Messiah himself. Some, however, led away 
with the common mistake that he was born at Nazareth, asked, with 
disdain, If the Messiah was to come out of Galilee ? and, whether 
they would acknowledge a Galilean for the Messiah, when the Scrip- 
ture had absolutely declared that he was to be born in Bethlehem, 
the native town of his father David ? " Many of the people there- 
fore, when they heard this saying, said, Of a truth this is the Pro- 
phet. Others said, This is the Christ. But some said, Shall Christ 
come out of Galilee ? Hath not the Scripture said, That Christ 
cometh of the seed of David, and out of the town of Bethlehem, 
where David was ?" John viL 40-42. 

Such were the dissensions on this subject, that some of his ene- 
mies, knowing that the officers were sent to apprehend him, threat- 
ened to lay hands on him : but the Almighty would not suffer them 
to execute their wicked design. " And some of them would have 
taken him; but no man laid hands on him." John vii. 44. 

The officers now returned to the council, and were asked why they 
had not brought Jesus of Nazareth ? To whom the officers answered, 
"Never man spake like this man." This reply enraged the coun- 
cil, who reviled them for presuming to entertain a favorable opinion of 
one whom they had pronounced an impostor. It is strange, said they, 
that you, who are not ignorant of our sentiments concerning this per- 
son, should entertain a favorable idea of him. Have any persons 
of rank, or celebrated for their knowledge of the laws, believed on 
him ? Are not his followers the lower order of the people, who are 
totally ignorant of all the prophecies concerning the Messiah ? The 
officers made no answer to these railing accusations of their masters ; 
but Nicodemus, a member of the council, arraigned their conduct in 
a very poignant manner : Does our law, says he, condemn any man 
before he has been heard ? They had before condemned their officers 
for being ignorant of the law, when it appeared they were themselves 
far more ignorant in pretending to condemn a person before they 
had proved him guilty. They were acting directly contrary to the 



« 



Life of our Loud Jesus Christ. 



331 



fundamental principles of the law of equity, at the time they boasted 
of their profound knowledge of its precepts. 

Incensed at this reprimand of Nicodemus, they asked him, with 
an air of disdain and surprise, if he was also one of those mean per- 
sons who had joined together to support the pretences of a Galilean ? 
though the Scripture had plainly said, that Bethlehem was the place 
of the Messiah's nativity: adding, that if he refused to listen to 
them, he should soon be convinced that the great Prophet mentioned 
by Moses was not to be born in Galilee. " Art thou also of Galilee ? 
Search and look; for out of Galilee ariseth no prophet." John vii. 
52. Having made this reply to Nicodemus, the council broke up ; 
and Jesus, who well knew their malicious intentions, retired to the 
Mount of Olives, where he spent the night with his disciples. 

Our blessed Lord, early the following morning, returned to the 
temple, and again taught the people. The Scribes and Pharisees 
now determined to render him odious to the multitude, or obnoxious 
to the Roman governor ; and therefore placed before him a woman 
that had been taken in the act of adultery, desiring his opinion what 
punishment she ought to suffer. " This woman," said they to Jesus, 
" was taken in adultery, in the very act. Now, Moses in the law 
commanded us that such should be stoned: But what sayest thou?" 
John viii. 4, 5. 

Had our Lord disapproved the sentence of the law, they would 
doubtless have represented him to the multitude, as a person who 
contradicted Moses and favored adultery ; which could not have 
failed of rendering him odious to the people. On the other hand, 
had he ordered her to be stoned, it would have afforded a plausible 
pretence for accusing him to the Roman governor as a person who 
stirred up the people to rebellion ; the Romans having now taken 
the power of life and death into their own hands. 

But Jesus, who well knew their malicious intentions, made them 
no answer, but " stooped down, and with his finger wrote on the 
ground as though he heard them not." John viii. 6. They, how- 
ever, still continued pressing him to give an answer; and at last 
Jesus, in allusion to the law, which ordered that the hands of the 
witnesses, by whose testimony an adulterer was convicted, should be 
first upon him, said, " He that is without sin among you, let him 
first cast a stone at her." Let those who are remarkably zealous for 
having justice executed upon others, at least take care to purify 
themselves from all heinous crimes. 

This reply had its desired effect. The hypocritical Scribes and 



332 



Life of our Lord Jesus Christ. 



Pharisees were convicted of sin by their own consciences ; so that 
they immediately retired, fearing Jesus would have made their par- 
ticular sins public. " And they which heard it, being convicted by 
their own conscience, went out one by one, beginning at the eldest, 
even unto the last." John viii. 9. The woman's accusers being all 
retired, Jesus told her, that as no man had pronounced sentence of 
death upon her, neither would he pronounce it : but advised her to 
be very careful for the future, to avoid the temptations which had 
induced her to commit so black a crime. 

The wisdom, knowledge, and power of our blessed Saviour, were 
eminently displayed on this occasion : his wisdom, in defending him- 
self against the malicious attempts of his enemies ; his knowledge, 
in discovering the secrets of their hearts ; and his power, in mak- 
ing use of their own consciences to render their artful intentions 
abortive. It was therefore with remarkable propriety, that the 
great Redeemer of mankind now called himself the " light of the 
world ;" as if he had said, I am the spiritual sun that dispels the 
darkness of ignorance and superstition in which the minds of men 
are immersed, and discovers the path that leads to eternal life ; nor 
shall any who follow me ever be involved in darkness. " I am the 
light of the world : he that followeth me shall not walk in darkness, 
but shall have the light of life." John viii. 12. 

This assertion of our Lord highly provoked the Pharisees, who 
told him he must be a deceiver, because he boasted of himself. To 
which the great Redeemer of mankind replied, You are not to ima- 
gine that I called myself the light of the world from a principle of 
pride and falsehood ; that title justly belongs to me ; nor would you 
yourselves refuse to acknowledge it, did you know from what autho- 
rity I received my commission, and to whom, when I have executed 
it, I must return. But of these things ye are totally ignorant, and 
therefore judge according to outward appearance, and condemn me 
because I do not destroy those who oppose me, as you vainly think 
the Messiah will do those who shall refuse to submit to his autho- 
rity. But the design of the Messiah's coming is very different from 
your mistaken notions ; he is not come to destroy, but to save the 
children of men. " Though I bear record of myself, yet my record 
is true ; for I know whence I came, and whither I go : but ye can- 
not tell whence I come, and whither I go. Ye judge after the flesh, 
I judge no man." John viii. 14, 15. He added, that if he should 
condemn any person for unbelief, the condemnation would be just ; 
because his mission was true, being confirmed by his own testimony, 



Life of our Lord Jesus Christ. 



333 



and that of his almighty Father, the God of Jacob, by whose autho- 
rity, and agreeable to whose will, all his sentences would be passed. 
" And yet if I judge, my judgment is true ; for I am not alone, but 
I and the Father that sent me." John viii. 16. 

Having thus asserted the divinity of his mission, and shown that 
his judgment was just, he proceeded to inform them that his Father 
himself bare witness to the truth of his mission. You cannot, said 
he, justly complain, even if I should punish you for your unbelief, 
because you are, by your own laws, commanded to believe the testi- 
mony of two witnesses, that my mission evidently is true. For the 
actions of my life, which are perfectly agreeable to the character of 
a messenger from heaven, bear sufficient witness of me; and the 
Father, by the miracles he has enabled me to perform, beareth wit- 
ness of me ; ye are therefore altogether culpable in objecting to my 
mission. " It is also written in your law, that the testimony of two 
men is true. I am one that beareth witness of myself, and the 
Father that sent me beareth witness of me." John viii. 17, 18. 
The Jews then asked him, Where is thy Father, the other witness to 
whom thou appealest ? Jesus replied, Your conduct sufficiently de- 
monstrates that ye are strangers both to me and my Father ; for had 
ye known who I am, ye must have also known who it is I call my 
Father ; had ye been convinced that I am the Messiah, you must 
also have been convinced that the Father is no other than that 
Omnipotent Being who created and upholds all things by the 
word of his power. " Then said they unto him, "Where is thy Fa- 
ther ? Jesus answered, Ye neither know me nor my Father ; if ye 
had known me, ye should have known my Father also." John viii. 19. 

This discourse, the evangelist tells us, was held in the treasury, a 
court of the temple where the chests were placed for receiving the 
offerings of all who came up to worship in the temple ; and there- 
fore must have been a place of great resort, being frequented by all, 
even the priests and rulers. But notwithstanding the public man- 
ner in which our blessed Saviour now asserted his claim to the cha- 
racter of the Messiah, no man attempted to seize him ; Providence 
not suffering them to put their malicious designs in execution, be- 
cause his " hour," or the time of his sufferings, " was not yet come." 

The debate being ended, Jesus again repeated what he had before 
told them ; namely, that he should shortly depart from them ; and 
that they should then seek him, but not be able to find him. " I go 
my way, and ye shall seek me, and shall die in your sins : whither I 
go ye cannot come." John viii. 21. As if he had said, After my 



334 



Life of our Lord Jesus Christ. 



ascension into heaven, when the Roman armies shall spread horror 
and desolation in every corner of the land, ye shall then earnestly 
wish for the coming of the Messiah, in expectation of being delivered 
by his powerful arm from your cruel enemy : but ye shall then find 
your mistake; ye shall die in your sins, and be forever excluded 
from the mansions of happiness. 

The Jews by no means comprehended this departure of which our 
Lord told them. They even fancied he would destroy himself, 
because they thought the only retreat where they could not find him 
was the gloomy habitation of the grave. To which the blessed Jesus 
replied, Your vile insinuation discovers at once the wickedness of 
your hearts, and the baseness of your original. Ye are from the 
earth, and therefore subject to all the evil passions that infect 
human nature ; and from the dictates of your own hearts, you fancy 
that I can be capable of committing the horrid crime of self-murder. 
But my extraction is very different ; it is from heaven ; and, conse- 
quently, my mind is not tainted with the corruption of human nature, 
the source of temptation to every sin. You therefore must believe 
that I am the " bread of life," the heavenly manna, the light of the 
world, the true Messiah, if you are desirous of being cleansed from 
those pollutions which flow from your earthly origin ; but if you still 
continue in your unbelief, "you shall die in your sins." 

The Jews now, in order to vindicate themselves, demanded what 
sort of person he pretended to be? To which Jesus answered, 
"Even the same that I said unto you from the beginning," that is, 
at the beginning of this discourse, "the light of the world." Adding, 
" I have many things to say and to judge of you : but he that sent 
me is true; and I speak to the world those things which I have heard 
of him." John viii. 26. 

This discourse, however plain it may appear, was not understood 
by the perverse Jews ; they did not perceive " that he spake to them 
of the Father." But Jesus told them, that when they crucified him, 
they would be convinced by the miracles accompanying that awful 
hour, the resurrection from the dead, the effusion of the Holy Spirit 
on his disciples, and the destruction of the Jewish nation, who he 
was, and the Father that sent him. " When ye have lifted up the 
Son of man, then ye shall know that I am he, and that I do nothing 
of myself; but as my Father hath taught me, I speak these things." 
John viii. 28. He added, that, though he should be crucified as a 
malefactor, punishment would not be inflicted on him as a con- 
sequence of his being deserted by his Father; because he would 



Life of our Lord Jesus Christ. 335 



never leave him in any period of his sufferings, or even at the hour 
of his death, as he always acted agreeably to his will. 

These words induced many of the people to believe him to be the 
Messiah. Perhaps, by "lifting him up/' they did not understand 
his crucifixion, but his ascension to the throne of David ; and hence 
supposed that he now entertained sentiments worthy of the Messiah, 
and were therefore very ready to acknowledge him as such, and 
believe the doctrine he had delivered concerning his mission. But 
Jesus told them, that if they persevered in the belief and practice 
of his word, they should in reality become his disciples, have a title 
to that honorable appellation, be fully instructed in every doctrine 
of the Gospel, and not only freed from the slavery of sin and its 
consequences, but from the ceremonial laws delivered by Moses. 
44 If ye continue in my word, then ye are my disciples indeed : and 
ye shall know the truth, and the truth shall make you free." John 
viii. 31, 32. The Jews, on hearing him mention that they should 
be made free, answered, " We be Abraham's seed, and were never 
in bondage to any man." This assertion, if taken literally, was 
absolutely false, the whole nation at that very time being in bondage 
to the Romans; nor were their ancestors any strangers to slavery, 
having severely felt the hand of tyranny, both in Egypt, Assyria, 
and Babylon. The expression, therefore, according to some writers, 
must be taken in a metaphorical sense, to signify spiritual bondage ; 
it was a freedom by truth, a freedom in respect of religion, which 
they now asserted. They meant that they were the descendants of 
illustrious ancestors ; and, during the worst of times, had preserved 
sentiments in religion and government worthy the posterity of 
Abraham ; nor had the hottest persecution of the Assyrian kings 
been able to compel them to embrace the religion of the heathens. 
In respect of truth, " we were never in bondage to any man : how 
sayest thou, ye shall be made free ?" 

In answer to this question, Jesus told them, that those who gave 
themselves up to the practice of sin, and the gratification of their sinful 
appetites, were absolute slaves ; and how far they might deserve that 
appellation, it was incumbent on them to consider. " Verily, verily, 
I say unto you, Whosoever committeth sin is the servant of sin." 
And as a slave cannot be assured of the continuance of his master's 
favor, or certain of abiding continually in the family ; so my Father 
can, when he pleases, discard such habitual sinners, deprive you of 
the external economy of religion in which you so highly boast ; as 
you have, through sin, rendered yourselves bondmen to his justice. 



\ 



336 Life of our Lord Jesus Christ. 

If ye are desirous of becoming the children of God, and of remaining 
forever in his family, you must submit to the authority of his Son, 
and embrace his doctrine, which will induce him to adopt you as co- 
heirs with himself. It is he only that can make you free indeed, 
and place you in the city of the heavenly Jerusalem without the 
least danger of being removed. I well know that you are, in a 
natural sense, the seed of Abraham ; but in a moral one the offspring 
of Satan ; for many of you are desirous of destroying me, because 
I enjoin a greater degree of sanctity than you are willing to acquire. 
"I know that ye are Abraham's seed; but ye seek to kill me, 
because my word hath no place in you. I speak that which I 
have seen with my Father; and ye do that which you have seen with 
your father. They answered and said unto him, Abraham is our 
father." John viii. 37-39. 

Notwithstanding their claim to immediate descent from that father 
of the faithful, Jesus told them, that if they were the spiritual pro- 
geny of Abraham, they would resemble that great and good man in 
his righteousness ; and therefore, instead of endeavoring to take 
away the life of a person who came with a revelation from God, they 
would believe on him, in imitation of Abraham, who was justly styled 
the father of the faithful, and the friend of God. "If ye were 
Abraham's children, ye would do the works of Abraham. But now 
ye seek to kill me, a man that hath told you the truth, which I have 
heard of God ; this did not Abraham." John viii. 39, 40. Jesus 
added, that their deeds sufficiently showed whose children they were, 
and from what stock they were descended ; even from the great de- 
ceiver of mankind : who " goeth about like a roaring lion, seeking 
whom he may devour." 

The Jews at length discovered the purport of our Lord's mean- 
ing, and accordingly replied, that they were undoubtedly in that 
sense the children of God, as they were certainly not born of forni- 
cation ; alluding to the marriage-covenant, which in Scripture is 
metaphorically said to subsist between God and the people of Israel, 
and by which their obligation to love, honor, and obey him, was re- 
presented in a very lively manner. We are neither, said the Jews, 
idolatrous ourselves, nor sprung from idolatrous parents ; conse- 
quently we are, with respect to a spiritual descent, the children of 
God. " We be not born of fornication ; we have one Father, even 
God." John viii. 41. But Jesus told them, that an outward pro- 
fession of the true religion was of no consequence. They must 
" love it in deed and in truth," if they hoped to be in reality the 



Life of our Lord Jesus Christ. 



337 



children of God ; and if they truly loved religion, they must love 
him who came down from heaven on purpose to reveal it to the sons 
of men. Adding, that he did not come of himself, but was sent by 
the great Creator of the universe. "If God were your Father, ye 
would love me ; for I proceeded forth and came from God ; neither 
came I of myself, but he sent me." John viii. 42. But ye, con- 
tinued the blessed Jesus, inherit the nature of your father the devil ; 
and therefore will continue to gratify the lusts ye have derived from 
him. He was an enemy to, and a murderer of mankind from the 
beginning, and has ever since exerted his whole power to work their 
destruction ; sometimes by seducing them into sin by his falsities, 
and sometimes by instigating them to kill those whom God thought 
proper to send to reclaim them. And having early departed from 
holiness and truth, a custom of lying is become habitual to him. 
Being therefore a liar, and the father of lying, when he speaketh a 
falsity he speaketh what is properly his own. But I tell you the 
truth ; and therefore it is natural to think that ye will disbelieve me. 
" Ye are of your father the devil, and the lusts of your father ye 
will do : he was a murderer from the beginning, and abode not in 
the truth, because there is no truth in him. When he speaketh a 
lie, he speaketh of his own ; for he is a liar, and the father of it. 
And because I tell you the truth, ye believe me not." John viii. 
44, 45. 

Though ye dare even to reject my doctrine, are any of you able 
to show that I have not received my commission from heaven ? or 
that I have done any thing that has a tendency to render me un- 
worthy of belief ? Can you show that I have taught false doctrines, 
reproved you unjustly for your actions, or been guilty myself of sin? 
If you are unable to do this, but, on the contrary, must acknowledge 
that my doctrine and life are such as become a messenger of God, 
what reason can ye pretend for not believing me? "And if," in 
affirming that I am perfectly free from sin, " I say the truth, why 
do ye not believe me?" Whoever is of God, receives, with the 
greatest humility, whatever revelations God is pleased to make of 
himself by his messengers, and makes it his study and delight to 
obey all his commandments. But ye reject the revelations and pre- 
cepts of the Almighty delivered by me, who came down from heaven, 
for no other reason than because ye are not the children of God. 
"He that is of God heareth God's words; ye therefore hear them 
not, because ye are not of God." John viii. 47. 

The Jews, still attached to their lineal descent, replied, that his 



338 



Life of our Lord Jesus Christ. 



calling the descendants of Abraham the children of the devil, was a 
sufficient proof that he was either a very profligate wretch himself, 
or instigated by some evil spirit. But Jesus told them he was nei- 
ther mad nor actuated by an evil spirit. On the contrary, he honored 
his Father, by speaking the words of truth which he had sent him 
to deliver ; and therefore they dishonored him in calling him by so 
opprobrious a title. Adding, that he sought not their applause, but 
referred their conduct to an omniscient and impartial Judge. " I 
seek not my own glory; there is one that seeketh and judgeth." 
John viii. 50. 

Our Lord having declared his mighty and divine power, asserts 
the happy effects of faith and obedience to the Gospel. "Verily, 
verily, I say unto you, If a man keep my saying, he shall never see 
death." John viii. 51. On this declaration, the Jews, who were 
total strangers to our Lord's spiritual meaning of death, cried out, 
Now we sufficiently know that thou art possessed with a devil ; for 
the most righteous persons that ever flourished among the sons of 
men are dead: Abraham, and the prophets, and other holy men are 
all laid in the chambers of the dust ; and thou hast the impudence 
and folly to affirm, that whoever keeps thy precepts shall never die. 
Thou surely canst not think nor pretend to be more in favor with 
the Almighty than Abraham and the prophets were, who, though the 
strictest observers of the divine precepts, could not obtain the privi- 
lege of being themselves exempt from the stroke of death, much 
less for their followers. 44 Now we know that thou hast a devil : 
Abraham is dead, and the prophets ; and thou sayest, If a man keep 
my saying, he shall never taste of death. Art thou greater than 
our father Abraham, which is dead ? and the prophets are dead : 
whom makest thou thyself?" John viii. 52, 53. 

In reply to this impertinent query, the Messiah returned, If I 
should attempt to speak in praise of myself, you would call it vain 
and foolish, and, like the Pharisees, tell me, 44 Thou bearest record 
of thyself; thy record is not true." Instead, therefore, of giving 
you a full description of my dignity, I shall only inform you, that it 
is my Father who speaketh honorably of me, by the many miracles 
he enables me to perform. And surely this may be sufficient to 
convince you of what I have promised to my disciples ; especially 
when I tell you, that my Father is no other than the Almighty God 
of Jacob, whom all the descendants of Abraham pretend to worship. 
But though you vainly boast of worshiping my Father as your God, 
you are ignorant of him ; you neither form just conceptions of him, 



Life of our Lord Jesus Christ. 



339 



nor worship him in the manner you ought. Your knowledge and 
actions therefore disagree with your profession ; but, on the con- 
trary, I entertain proper ideas of him, and obey his precepts. You 
may perhaps construe this declaration as proceeding from vanity ; 
but if I should say, I do not form adequate conceptions of him, or 
acknowledge him as he deserves, I should be a liar like unto yon. 
Even your father Abraham, of whom you so highly boast, earnestly 
desired to behold the time when I, the promised Seed, should put on 
the vail of human nature, and convert the nations of the world from 
their ignorance and idolatry to the knowledge and worship of the 
true God. He earnestly desired to see the great transactions of my 
life, by which this invaluable blessing was to be procured for all the 
sons of men ; and view the happy state of all nations when this 
blessing was bestowed upon them. This was granted him ; he "saw 
it, and was glad." He was favored with the ravishing prospect of 
these happy times, then concealed in the womb of futurity, and was 
exceedingly transported with the scene. "Your father Abraham 
rejoiced to see my day; and he saw it, and was glad." John viii. 56. 

The Jews, still blind to the spiritual meaning of our Lord's words, 
concluded he had affirmed that he was before Abraham ; and know- 
ing he was not yet fifty years old, considered it as absolutely ridicu- 
lous. They had no conception of his divine nature, though he had 
so often told them he was the Son of God ; and consequently ex- 
isted with the Father before this world was called from its primitive 
chaos. This gross stupidity and perverseness induced the Saviour 
of the world to assert his dignity in still plainer terms ; " Verily, 
verily, I say unto you, Before Abraham was, I am." John viii. 58. 
The Jews, incensed at our Lord's prior claim to Abraham in point 
of existence, rushed on him, and attempted to stone him ; but Jesus, 
by miraculously concealing himself, passed unhurt through the crowd, 
and retired out of the temple. 

With what patience did our blessed Redeemer bear, and with what 
meekness of wisdom did he answer, the most virulent and oppro- 
brious language ! And shall we too keenly resent the reflections 
which are thrown upon us ? May but our conscience witness for us, 
and we need not fear all that are against us. 



% 



CHAPTER XIX. 

OUR LORD CONTINUES TO "WORK MIEACLES IN CONFIRMATION OP HIS MISSION AND DOC- 
TRINE — CALLS FORTH AND SENDS OUT SEVENTY DISCIPLES — PREACHES TO THE PEOPLE 
OF JUDEA, BY WAY OF PARABLE. 

HE great Preacher of Israel, having de- 
feated the cruel designs of the obstinate 
Jews, in passing on his way, saw a man 
who had been blind from his birth. The 
sight of so affecting an object could not 
fail to excite the compassion of the bene- 
volent Saviour of mankind. Nor could 
the affronts and indignities he had just 
received from the Jews hinder him from 
''working the works of him that sent him," and dispensing blessings 
on that rebellious and ungrateful nation. Accordingly, he beheld 
this poor blind man, not with a transient view, but fixed on him the 
eyes of pity, and presented him with the riches of his adorable love. 

The disciples observing the affectionate regard of their Master to 
this object of compassion, and probably imagining that he was going 
to extend his usual mercy to this unfortunate object, asked their 
Master, whether his blindness was occasioned by his own sin or the 
sin of his parents ? They had often heard their Master say, that 
afflictions were commonly the punishment of particular sins ; and 
had learned, from the law of Moses, that sin was the fruitful source 
of evil ; and that the Lord punished the iniquities of the fathers 
upon the children. Their Master kindly answered, that neither his 
own, nor the sins of his parents, were the immediate cause of this 
peculiar affliction ; but that he was born blind, " that the works of 
G-od should be made manifest in him;" particularly his sovereignty 
in bringing him blind into the world, his power in conferring the 
faculty of sight upon him, and his goodness in bearing witness to 
the doctrine by which men are to be saved. 

We may learn, by this pertinent reply of the Saviour of the world, 
that a curious inquiry into the cause of afflictions in other men may 
be safely avoided; and that we ought to suppose every calamity 
subservient to the glory of Omnipotence; never imputing to their 
(340) 




Life of our Lord Jesus Christ. 



341 



personal sins whatever miseries we behold in others, lest, like the dis- 
ciples in the present case, we assign to sin what owes its origin to 
the glory of our Maker. 

Having assigned the cause of this person's blindness ; namely, 
"that the works of God should be made manifest in him," Jesus 
added, " I must work the works of him that sent me while it is day ; 
the night cometh when no man can work." John ix. 4. Intimating 
to his disciples, and all the sons of men, his unwearied labor in the 
work of his almighty Father. In this he was employed day and 
night, during the time of his sojourning in the flesh. To this alone he 
directed all his thoughts and all his intentions. This he esteemed 
even as his meat and drink ; and for this he suffered the neglect of 
his ordinary food, that he might finish the blessed, the beneficent 
work of human salvation — a work, to accomplish which he left the 
courts of heaven ; and, during the execution of it, went about doing 
good. 

It was now the Sabbath-day, and the blessed Jesus was about to 
perform a miracle, in which there was to be a small degree of ser- 
vile work ; and therefore he told his disciples, that they need not be 
surprised to see him work miracles of that kind on the Sabbath-day. 
For though they should imagine that he might defer them till the 
day of rest was over, his time on earth was so short, that it was 
necessary for him to embrace every opportunity that offered of 
working miracles. Perhaps he chose to perform this work on the 
Sabbath, because he knew the Pharisees would, for that reason, 
inquire into it with the utmost attention, and consequently render 
it more generally known. But however this be, our blessed Saviour, 
who was now about to confer sight on one that was born blind, took 
occasion from thence to speak of himself as one appointed to give 
light also to the minds of men involved in darkness. " As long as 
I am in the world, I am the light of the world." John ix. 5. 

It appears from hence, that our Saviour's miracles were designed 
not only as proofs of his mission, but also as specimens of the power 
he possessed as the Messiah. For example, by feeding the multitude 
with the meat that perisheth, he signified that he was to come to 
quicken and nourish mankind with the " bread of life," that sove- 
reign cordial and salutary nutriment of the soul. His giving sight 
to the blind, was a lively emblem of the efficacy of his doctrine to 
illuminate the blinded understandings of men. His healing their 
bodies, represented his power to heal their souls, and was a speci- 
men of his authority to forgive sins, as it was a real, though a par- 
21 



342 



Life of our Lord Jesus Christ. 



tial, removal of its punishment. His casting out devils, was an 
earnest of his final victory over Satan and all his powers : his rais- 
ing particular persons from the dead, was the beginning of his 
triumph over death, and a demonstration of his ability to accomplish 
a general resurrection ; and, in a word, his curing all promiscuously 
who applied to him, showed that he was come, not to condemn the 
world, but to save even the chief of sinners. Accordingly, at or 
soon after performing of these miracles, when the memory of them 
was fresh in the minds of his hearers, we often find him turning his 
discourse to the spiritual things they represented. 

Having declared the salutary design of his coming into the world, 
" he spat on the ground, and made clay of the spittle, and he anointed 
the eyes of the blind man with the clay, and said unto him, Go, wash 
in the pool of Siloam, which is by interpretation, Sent. He went 
his way, therefore, and washed, and came seeing." John ix. 6, 7. 

From former examples, it is evident that our blessed Saviour could 
as easily have performed this miracle without the assistance of any 
external means. Indeed, those the great Redeemer of mankind made 
use of on this occasion, were so far from being likely to effect the 
cure, that they seemed properly adapted to produce a quite contrary 
effect. We must therefore conclude, that they were intended to 
direct our attention to higher mysteries ; and show us, as in a glass, 
that it was through the same divine power, who first created man 
out of the dust of the earth, and gave sight to his eyes, that fallen 
men were now restored and regenerated; and the cement of sin 
which closed their eyes was wiped away. 

This person seems to have known the power of the Redeemer, or 
at least to have been informed by some person near him who Jesus 
was, the fame of whose miracles had been published in every corner 
of Judea. Indeed we cannot otherwise account for the implicit and 
ready obedience paid him by the blind man ; who was amply re- 
warded for his faith and confidence, by receiving the invaluable gift 
of sight. 

This miraculous operation could not fail of producing a general 
curiosity and surprise : it induced those who had seen this blind man 
in his dark and deplorable condition, to be very particular in their 
inquiries into the means of so singular a miracle. It was doubtless 
the subject of general conversation ; and it is natural to think, should 
also have proved the means of a general conversion ; but, as it too 
frequently happens, a perverse curiosity prevented its salutary effects 
upon their souls. Unbelief, and hardness of heart, led some of them 




THE POOL OF STLOAM. 343 



Life of our Lord Jesus Christ. 



345 



even to doubt of the plainest fact ; a fact the most evident and in- 
disputable, and plainly the work of the Divinity : and others, to per- 
secute at once both the object and the author of it ! " The neighbors 
therefore, and they which before had seen him that he was blind, 
said, Is not this he that sat and begged ? Some said, This is he ; 
others said, He is like him ; but he said, I am he." John ix. 8, 9. 
The man, transported with gratitude and joy, and perceiving his 
neighbors to doubt of the identity of his person, proclaimed himself 
to be the very same whom they lately saw begging in total darkness. 
I am he thus wonderfully blessed with sight by the peculiar mercy 
of the Almighty. I am he who was blind from my birth, whom ye 
have all seen, and many relieved in my miserable distress ! I am 
he who was, even from my mother's womb, involved in total dark- 
ness, but now enjoy the enlivening light of day ! 

So ingenuous an acknowledgment of the fact excited their curiosity 
to know how this admirable effect was produced. " How were thine 
eyes opened?" To this question he readily replied, "A man that 
is called Jesus made clay, and anointed mine eyes, and said unto me, 
Go to the pool of Siloam and wash ; and I went and washed, and I 
received sight." John ix. 11. They then asked him, where the 
person was who had performed so stupendous a work ? To which the 
man answered, " I know not :" for Jesus had retired while the man 
went to wash his eyes in the pool of Siloam, probably to avoid the 
applauses which would naturally have been given him, and which we 
see, through the whole Gospel, he generally studied to avoid. The 
neighbors, either stimulated by envy, or excited by a desire of having 
the truth of this extraordinary event searched to the bottom, brought 
the man before the council, as the proper judges of this affair. Ac- 
cordingly, he was no sooner placed before the assembly, than the 
Pharisees began to question him, " how he had recovered his sight ?" 
Not daunted by this awful assembly, though terrible to a man of his 
mean circumstances, he boldly answered, " He put clay on mine eyes, 
and I washed and do see." John ix. 15. 

On hearing this account of the miracle, the Pharisees declared 
that the author of it must be an impostor, because he had, by per- 
forming of it, violated the Sabbath-day. But others, more candid in 
their way of thinking, gave it as their opinion, that no deceiver could 
possibly work a miracle of that kind, because it was too great and 
beneficial for any evil being to have either the inclination or power 
to perform. The court being thus divided in their opinions with 
regard to the character of Jesus, they asked the man himself what he 



346 



Life of our Lord Jesus Christ. 



thought of the person who had conferred on him the blessing of sight ? 
To which he boldly and plainly answered, " He is a prophet." But 
the Jews, wanting to prove the whole a cheat, started another ob- 
jection, namely, that this person was not born blind, though all his 
neighbors had really testified the truth of it. Accordingly they 
called his parents, and asked them whether he was their son? if he 
had been born blind ? and by what means he had obtained his sight ? 
To which they answered, that he was truly their son, and had been 
born blind ; but with regard to the manner in which he received his 
sight, and the person who had conferred it on him, they could give 
no information ; their son was of age and he should answer for him- 
self. " These words spake his parents, because they feared the 
Jews; for the Jews had agreed already, that if any man did confess 
that he was Christ, he should be put out of the synagogue." John 
ix. 22. 

This proves that the convictions of conscience act powerfully on 
the mind. The parents of this blind man well knew by what means 
their son had received his sight ; and, like him, they should have 
glorified the divine hand that had wrought so marvelous a work, and 
dared to have confessed him before all men, whatever dangers might 
have threatened them. Let us learn from hence, to fear our own, 
and to pity human frailty, and to implore the assistance of the Holy 
Spirit, to give us courage and resolution in the day of trial ; and let 
us take care not to love the praise of men more than the praise of 
God. 

The Pharisees, finding that all attempts, either to discredit or dis- 
prove the fact, were useless, had recourse to their usual method of 
calumniatiDg the author of it. They called again " the man that 
was blind, and said unto him, Give God the praise : we know that 
this man is a sinner." John ix. 24. To which the man boldly 
answered these rulers of Israel, "Whether he be a sinner or no, I 
know not: one thing I know that whereas I was blind, now I see." 
John ix. 25. This reply prevailed not with the obstinate Jews ; they 
were desirous of confounding him with repeated questions, and the 
art of sophistry, and accordingly asked him, "What did he to thee ? 
How opened he thine eyes ?" They had before asked those questions, 
but now proposed them a second time, in order that the man, by re- 
peating his account of the servile work performed at the cure, might 
become sensible that Jesus had thereby violated the Sabbath, and 
consequently must be an impostor. Thus the enemies of our 
dear Redeemer would gladly have prevailed on the person who had 



Life of our Lord Jesus Christ. 



347 



received the invaluable gift of sight, to join with them in the judg- 
ment they had passed on the great Person who had wrought so stu- 
pendous a miracle. But their obstinacy in denying the truth appeared 
so criminal to him, that he boldly answered, "I have told you al- 
ready, and ye did not hear : wherefore would ye hear it again ? Will 
ye also be his disciples?" John ix. 27. The council were highly 
exasperated at this retort. " They reviled him, and said, Thou art 
his disciple ; but we are Moses' disciples. We know that God spake 
unto Moses; as for this fellow, we know not from whence he is." 
John ix. 28, 29. The poor man, incensed at their unbelief and hard- 
ness of heart, replied, It is very strange that you should not acknow- 
ledge the divine mission of a teacher who performs such astonishing 
miracles ; for common sense sufficiently declares, that God never 
assists impostors in working miracles ; and accordingly there cannot 
be found a single example, since the creation of the world, of any 
such person's opening the eyes of one born blind. My opinion there- 
fore is, that if this man had not been sent by God, he could not work 
any miracle at all. " The man answered and said unto them, Why, 
herein is a marvelous thing, that ye know not from whence he is, and 
yet he hath opened mine eyes. Now we know that God heareth not 
sinners ; but if any man be a worshiper of God, and doeth his will, 
him he heareth. Since the world began, was it not heard that any 
man opened the eyes of one that was born blind. If this man were 
not of God, he could do nothing." John ix* 30, etc. 

The honest man's arguments, though plain, were powerful, and 
founded upon truths they could not deny. They all owned that 
"God heareth not sinners:" they all knew that God heard Jesus, 
by the miracle he had wrought, which was a fact proved beyond any 
possibility of doubt, and was such as never man performed : it there- 
fore undeniably followed that Jesus was not a sinner, but sent from 
God ; since otherwise, he could do nothing. 

The Pharisees were not ignorant that this argument was conclu- 
sive ; they felt its whole force, and well knew that it could not be 
resisted. Accordingly they did not attempt to answer it, but had 
recourse to punishment and abusive language. Thou wicked, illite- 
rate, impudent mortal, said they, whose understanding is still as 
blind as thy body lately was, and who wast born under the heaviest 
punishment of sin, dost thou pretend to instruct, in a matter of this 
kind, the guides of the people, and those who have rendered them- 
~ selves eminent for their knowledge in the law ? " Thou wast alto- 
gether born in sins, and dost thou teach us ?" John ix. 34. 



348 



Life of our Lord Jesus Christ. 



After their presumptuous taunts, the evangelist adds, that "they 
cast him out;" that is, they passed on him the sentence of excom- 
munication, which was the highest punishment they had power to 
inflict. But though he was cut off from the Jewish society, he was 
nevertheless thereby united to one where no unjust sentences can 
be ever passed, nor any member be ever separated, during a joyful 
eternity. 

The presumption of the Pharisees should teach us, to contemplate 
the various arts, and subtle endeavors, of all the adversaries and 
enemies of the Gospel and cross of Christ ; and not be surprised to 
find them, though in different shapes, employed against ourselves, if 
we zealously embrace the truth of Christ, as well as against all who 
are not afraid to confess, before all men, the glory of him who hath 
opened their eyes. It is impossible that the world should love those 
who boldly declare that its works are evil. Let us not therefore be 
shaken when we come to experience it, but learn from this blind 
man, freely and openly to confess the faith, and to declare the power 
of that God, who hath brought us from darkness into his marvelous 
light, and turned our feet into the way of peace. 

The feast of dedication now drew near. This solemnity was not 
appointed by Moses, but by that heroic reformer, Judas Maccabeus, 
in commemoration of his having cleansed the temple, and restored 
its worship, after both had been polluted by Antiochus Epiphanes. 
Although this feast was merely of human institution, Jesus deter- 
mined to be present at it, even though he knew that further attempts 
would be made against his life. His public ministry was indeed now 
drawing near its period ; and therefore the blessed Jesus would not 
omit any opportunity of preaching to the lost sheep of the house of 
Israel, and of doing good to the children of men. Nor did he now, 
as he had formerly done, travel privately to the capital, but openly 
declared his intentions of going to Jerusalem, and set forwards on 
his journey with great courage and resolution. 

The road from Galilee to Jerusalem lay through Samaria, and the 
inhabitants were those which entertained the most inveterate hatred 
against all who worshiped in Jerusalem. Jesus, being no stranger 
to this disposition of the Samaritans, thought proper to send mes- 
sengers before him, that they might, against his arrival, find recep- 
tion for him in one of the villages. The prejudiced Samaritans, 
finding the intention of his journey was to worship in the temple at 
Jerusalem, refused to receive either him or his disciples into their 
houses. The messengers being thus disappointed, returned to Jesus, 



Life of our Lord Jesus Christ. 



349 



and gave him an account of all that had passed; at which James 
and John were so exceedingly incensed, that they proposed to their 
Master to call fire from heaven, in order to destroy such inhospitable 
wretches ; alleging, in excuse for such violent proceedings, the ex- 
ample of the prophet Elijah. "Lord, wilt thou that we command 
fire to come down from heaven and consume them, even as Elias 
did?" Luke ix. 54. Our Lord, desirous of displaying an example 
of humility on every occasion, sharply rebuked them for entertaining 
so unbecoming a resentment for this offence. " Ye know not," said 
he, " what manner of spirit ye are of." Ye are ignorant of the 
sinfulness of the disposition ye have now expressed ; nor do ye con- 
sider the difference of times, persons, and dispensations. The 
severity exercised by Elijah on the men who came from Ahab to ap- 
prehend him, was a just reproof of an idolatrous king and people ; 
very proper for the times, and very agreeable to the characters, 
both of the prophet who gave it, and of the offenders to whom it 
w T as given ; and, at the same time, not unsuitable to the Mosaic dis- 
pensation. But the Gospel breathes a very different spirit ; and the 
intention of the Messiah's coming into the world was not to destroy, 
but to save the lives of the children of men. 

Ye wise of this world, who reject saving knowledge, behold here 
an instance of patience under a real and unprovoked injury, which 
you cannot parallel among all your boasted heroes of antiquity ! An 
instance of patience, w 7 hich expressed infinite sweetness of disposi- 
tion, and should be imitated by all the human race, especially by 
those who call themselves the disciples of Christ. 

Being denied reception by the inhospitable inhabitants of this 
Samaritan village, Jesus, attended by his disciples, directed his way 
towards another ; and as they traveled, a certain man said to him, 
" Lord, I will follow thee whithersoever thou goest." But Jesus, 
to whom the secret purposes of all hearts were open, knowing he 
only desired the riches and honors of the Messiah's kingdom, thought 
proper to make him sensible of his mistake : and accordingly said 
to him, " Foxes have holes, and birds of the air have nests, but the 
Son of man hath not where to lay his head." Luke ix. 58. I am 
so far from boasting of a temporal kingdom, and the power and 
pomp attending it, that I have not even the accommodation provided 
for the beasts of the field and the fowls of the air. They have safe 
and secure retreats ; but the Son of man is destitute of an habitation. 

Jesus, in the course of his wanderings, met with one who had for- 
merly been his disciple, and ordered him to disengage himself from 



350 Life of our Lord Jesus Christ. 



all worldly employments, and to follow him ; but he was desirous of 
excusing himself for the present, under the pretence that he was 
bound by the ties of gratitude to continue with his aged father till 
death, and he had laid his remains in the sepulchre of his ancestors : 
"Lord," said he, " suffer me first to go and bury my father." To 
which Jesus answered, " Let the dead bury their dead ; but go thou 
and preach the kingdom of God." Luke ix. 60. Let those who are 
immersed in worldly affairs, follow the affairs of the world ; but those 
who have embraced the doctrines of the Gospel, do every thing in 
their power to spread the glad tidings of salvation in every part of 
the earth. 

A third person offered to follow him, provided he would give him 
the liberty to return to his house, and take leave of his family : but 
Jesus told him, that he should not suffer any domestic affairs to in- 
terfere with the care of his salvation ; that the calls of religion 
were too pressing to admit of the least delay or excuse whatever ; 
and that all who set themselves to seek the welfare of their souls, 
should pursue the work assiduously, without looking carelessly around 
them, as if they were regardless of the work they had undertaken 
to perform. " No man having put his hand to the plough, and look- 
ing back, is fit for the kingdom of God." Luke ix. 62. 

As our blessed Saviour's ministry was from this time till its final 
period, to be confined to Judea and the countries beyond Jordan, it 
was necessary that some harbingers should be sent into every town 
and village he was to visit to prepare his way. Accordingly he 
called his seventy disciples unto him, and after instructing them in 
the duties of their mission, and the particulars they were to observe 
in their journey, he sent them into different parts of the country, 
to those particular places whither he himself intended to follow them, 
and preach the doctrines of the Gospel to the inhabitants. Our 
Lord, according to his own declaration, dispatches these disciples 
on the same important message as he had done the twelve before. 

The harvest was plenteous in Judea and Perea, as well as in Ga- 
lilee, and the laborers also few ; and being never more to preach in 
Chorazin, Bethsaida, and Capernaum, the cities wherein he had usu- 
ally resided, he reflected on the reception he himself had met with 
from the inhabitants of those cities. He foresaw the terrible con- 
sequences that would flow from their rejecting his doctrine, and the 
many kind offers he had made them. He was grieved for their 
obstinacy ; and, in the overflowing tenderness of his soul, he la- 
mented the hardness of their hearts. "Woe," said he, "unto thee, 



Life op our Lord Jesus Christ. 351 

Chorazin ! woe unto thee, Bethsaida ! for if the mighty works had 
been done in Tyre and Sidon which have been done in you, they 
had a great while ago repented, sitting in sackcloth and ashes. But 
it shall be more tolerable for Tyre and Sidon at the judgment, 
than for you. And thou, Capernaum, which art exalted to heaven, 
shalt be thrust down to hell." Luke x. 13-15. To which our Sa- 
viour added, as some consolation to his disciples, " He that heareth 
you, heareth me ; and he that despiseth you, despiseth me ; and he 
that despiseth me, despiseth him that sent me." Luke x. 16. 

Such a token of heavenly regard could not fail of comforting the 
seventy, and alleviating their minds when thinking of the ill-usage 
they expected to meet with during the course of their mission. They 
well knew that the preaching of Christ himself had been often de- 
spised, and often unsuccessful, with respect to many of his hearers ; 
and therefore they had no very great reason to expect that they 
should find a more welcome reception than their Master. 

The seventy disciples having received their instructions, and the 
power of working miracles from the Messiah, departed to execute 
their important commission in the cities and villages of Judea and 
Perea. And after visiting the several places, publishing the glad 
tidings of salvation, and working many miracles in confirmation of 
their mission, they returned to their Master with great joy, saying, 
"Lord, even the devils are subject unto us through thy name !" 

From this appeal, it seems that they knew not the extent of their 
delegated power ; and were pleasingly surprised to find the apostate 
spirits tremble at their command. To which their great Master re- 
plied, "I beheld Satan as lightning fall from heaven." You will be 
no longer astonished that the devils are subject to the power I have 
given you, when I tell you that their prince is not able to stand be- 
fore me ; and, accordingly, when I first put on the vail of human 
nature to destroy him and his works, I saw him, with the swiftness 
of the lightning's flash, fall from heaven. Adding, in order to in- 
crease their joy, and prove that he had really cast Satan down from 
the seats of heaven, that he would enlarge their power. "Behold," 
says he, " I give unto you power to tread on serpents and scorpions, 
and over all the power of the enemy; and nothing shall by any 
means hurt you." Luke x. 19. 

Lest they should exult beyond measure in the honors thus con- 
ferred on them, which was merely temporary, our Lord adds, " Not- 
withstanding, in this rejoice not that the spirits are subject unto you; 



352 



Life of our Lord Jesus Christ. 



but rather rejoice, because your names are written in heaven." 
Luke x. 20. 

Nor could the blessed Jesus reflect on the unsearchable -wisdom 
and goodness of the divine dispensations to mankind, without feeling 
extraordinary joy ; so that his beneficent heart overflowed with 
strains of gratitude : " I thank thee, 0 Father, Lord of heaven and 
earth, that thou hast hid these things from the wise and prudent, 
and hast revealed them unto babes : even so, Father, for so it 
seemed good in thy sight." Luke x. 21. 

When the disciples had executed their commission, Jesus left Sa- 
maria and retired into Judea, and in the way was met by a certain 
lawyer, or Scribe, who, being desirous of knowing whether the doc- 
trines preached by Jesus were the same with those before delivered 
by Moses, asked him, What he should do to inherit eternal life? It is 
really amazing that any mortal should ask a question like this, with 
a view to tempt, not to be instructed ! This was, however, the 
case; but the blessed Jesus, though no stranger to the most secret 
thoughts of the heart, did not reply as he had before done to the 
Pharisees, " Why temptest thou me, thou hypocrite ?" He turned 
the Scribe's weapons against himself : What, said he, is written in 
the law, of which thou professest thyself a teacher ? " How readest 
thou ?" That law will teach thee what thou must do to be saved ; 
and happy will it be for thee if thou compliest with its precepts. 
The Scribe answered, it is there written, " Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and with all thy 
strength, and with all thy mind; and thy neighbor as thyself." 
Luke x. 27. Our Lord then shows the strength and spirituality of 
the law: " Thou hast answered right; this do, and thou shalt live." 
Perform these commands, and thou hast fulfilled the duties of an 
Israelite : for on these two commandments hang all the law and the 
prophets. 

Where is the man that can fulfill the law ? The lawyer, who in all 
probability expected no such answer, being conscious of his defects, 
and, consequently, of the impossibility of obtaining eternal life on 
those conditions, was willing, as the sacred historian informs us, " to 
justify himself :" was willing to stifle the rising suggestions of his 
own conscience, and at the same time to make a show of his own de- 
votion ; and in order to this, he said to Jesus, " And who is my 
neighbor?" A question very natural to be asked by a bigoted Jew, 
whose narrow notions led him to despise all who were not of his own 
fold ; all who were not the natural descendants of his father Abra- 




CHRIST ANSWERING THE SCRIBE 



353 



Life of our Lord Jesus Christ. 



355 



ham. To remove their obstinate attachment to their own principles, 
open their hearts to a more generous and noble way of thinking, 
and show them the only foundation of true love, and the extensive 
relation they and all mankind stand in to each other, our Saviour 
delivered the following most beautiful and instructive parable : — 

A certain person, in his journey from Jerusalem to Jericho, had 
the misfortune to fall into the hands of robbers, who, not content 
with taking his money, stripped him of his raiment, beat him in a 
deplorable manner, and left him for dead. While he continued in 
this miserable condition, utterly incapable of assisting himself, a 
certain priest happened to travel the same road; " and when he 
saw him, he passed by on the other side. And likewise a Levite, 
when he was at the place, came and looked on him, and passed by 
on the other side." So little compassion had these ministers of re- 
ligion for a brother in the most deplorable circumstances of distress, 
that they continued their journey without offering to assist so miser- 
able an object, notwithstanding their sacred characters obliged them 
to perform, on every occasion, the tender offices of charity and com- 
passion. It was a brother, a descendant of Abraham, in distress ; 
and therefore those hypocrites could offer no reasons to palliate their 
inhumanity. Their stony hearts could behold the affecting object, 
of an unfortunate Israelite lying on the road, naked and cruelly 
wounded, without being the least affected with his distress. Though 
these teachers of religion were hypocrites, and wholly destitute of 
grace and charity, compassion glowed in the heart of a Samaritan, 
who, coming to the spot where this helpless object lay, ran to him ; 
and though he found him to be a person of a different nation, and 
one who professed a religion opposite to his own, yet the hatred 
which had been instilled into his mind from his earliest years, and 
every objection arising from the animosity subsisting between the 
Jews and Samaritans, were immediately silenced by the tender sen- 
sation of pity, awakened by the sight of such complicated distress ; 
his bowels yearned towards the miserable object : though a Jew, he 
flew to him, and assisted him in the most tender manner. 

It was the custom in these Eastern countries for travelers to 
carry their provisions with them; so that this compassionate Sa- 
maritan was enabled, though in the desert, to give the wounded man 
a little wine to recruit his spirits. He also bound up his wounds, 
pouring into them wine and oil, placed him on his own beast, and 
walked himself on foot to support him. In this manner he conducted 
him to an inn, took care of him during the night ; and in the morn- 



356 



Life of our Lord Jesus Christ. 



ing when business called him to pursue his journey, recommended 
him to the care of the host, left what money he could spare, and de- 
sired that nothing might be denied him ; for whatever was expended 
he would repay at his return. 

Having finished the parable, Jesus turned himself to the lawyer, 
and asked him, "Which now of these three, thinkest thou, was 
neighbor to him that fell among the thieves ?" The lawyer, struck 
with the truth and evidence of the case, replied, without the least 
hesitation, " He that showed mercy unto him." Upon which Jesus 
replied, " Go and do thou likewise." Perform all the good offices in 
thy power, extend thy kindness to every one who stands in need 
of thy assistance, whether he be an Israelite, a heathen, or a 
Samaritan. Consider every man as thy neighbor in respect to 
works of charity, and make no inquiry with regard to his country or 
religion, but only with regard to his circumstances. 

On examination of the particulars of this beautiful parable, we 
shall find that it is composed in the finest manner to work the con- 
viction designed ; so that the lawyer, however desirous of consider- 
ing those of the Jewish religion only as his neighbors, it was impos- 
sible for him to do it on this occasion. The Jews had long considered 
the favors of a Samaritan as a more detestable abomination than 
eating swine's flesh; yet, notwithstanding this prepossession, the 
lawyer was obliged to acknowledge that neither the priest nor the 
Levite, but the traveling Samaritan, by discharging the great office 
of humanity to the Jew in distress, was truly his neighbor ; that the 
like humanity was due from an Israelite to a Samaritan in the like 
distressing circumstances ; and, consequently, that men are neighbors, 
without any regard to country, kindred, language, or religion. 

Mankind are intimately connected by their common wants and 
their common weakness. Providence has formed them in such a 
manner, that they cannot subsist without the assistance of each 
other ; and, consequently, the relation subsisting between them is as 
extensive as their natures, and their obligation to assist each other 
by mutual good offices, as strong as the necessities of every individual. 
Our blessed Saviour hath therefore, by this admirable parable, 
shown that the heart is the seat of genuine grace, and that good 
principles will ever produce good actions. 



CHAPTER XX. 

THE HUMBLE JESUS RESIDES WITH MARTHA AND, MARY, TWO OBSCURE WOMEN OP BETHANY 
— IMPROVES A CIRCUMSTANCE WHICH OCCURRED AT THE FEAST OF DEDICATION — PRE- 
SCRIBES A MODE OF PRAYER TO HIS DISCIPLES AND FUTURE FOLLOWERS — REVISITS SOME 
OF THE PHARISAICAL TRIBE. 

HE feast of the dedication approaching, 
Jesus turned his course towards Jeru- 
salem, and in the evening came to the 
house of Martha and Mary, the sisters 
of Lazarus, at Bethany. Martha was 
desirous of expressing her regard for the 
divine guest, by providing for him and 
his disciples the best entertainment in 
her power. But her sister, who w T as 
of a more contemplative disposition, sat 
quietly at the feet of Jesus, listening with the utmost attention to 
his doctrine. For the* great Redeemer of mankind never omitted 
any opportunity of declaring the gracious offers of the Almighty, 
and his unspeakable love for the children of men. Martha, being 
greatly fatigued with the burden of the service, complained to Jesus 
of the little care Mary took to assist her. " Lord, dost thou not 
care that my sister hath left me to serve alone ? Bid her therefore 
that she help me." Luke x. 40. But Martha's officiousness incurred 
our Lord's reproof, who commended Mary for her attentive applica- 
tion to his doctrine. " Martha, Martha, thou art careful and 
troubled about many things : but one thing is needful. And Mary 
hath chosen that good part, which shall not be taken away from her." 
Luke x. 41, 42. 

When Jesus repaired to Jerusalem to celebrate the feast of dedi- 
cation, he was informed that the beggar he had restored to sight 
had been, by the council, cast out of the synagogue. This informa- 
tion excited the pity of the Son of God ; and he resolved to make 
him full amends for the injury he had suffered. It was not long 
before he met the suffering person, and said to him, " Dost thou 
believe on the Son of God ? He answered, and said, Who is he, 
Lord, that I might believe on him ? And Jesus said unto him, Thou 

(357) 




358 



Life of our Lord Jesus Christ. 



hast both seen him, and it is he that talketh with thee. And he 
said, Lord, I believe. And he worshiped him." John ix. 35-38. 

We have hinted, that the beggar was thoroughly convinced the 
person who opened his eyes was a messenger from heaven ; it is 
therefore no wonder, that as soon as he knew Jesus was the person 
who had performed so great a work, he readily believed him to be 
the Son of God. 

Our Saviour having thus given the poor man ample proof of his 
Messiahship, directed his discourse to the people, and said unto them : 
"For judgment I am come into this world, that they which see not 
might see; and that they which see might be made blind." John ix. 
39. The meaning of our Saviour, though he alluded to the blind 
man, was spiritual. He did not intend to represent the design of 
his coming, but the effect it would have on the minds of men ; as it 
would demonstrate what character and disposition every person pos- 
sessed. The humble, the docile, and the honest, though they were 
immersed in the night of darkness with regard to religion and the 
knowledge of the Scriptures, should be enlightened by his coming, 
as the blind man had enjoyed the invaluable gift of sight from his 
hands ; but those who were wise, learned, and enlightened, in their 
own opinion, should appear in their true character, absolutely igno- 
rant, foolish, and blind. The Pharisees, who happened to be present 
when he spake these words to the people, imagined that he intended 
to throw a reflection on their sect, which the common people, from 
their skill in the law, held in great veneration. Accordingly they 
asked him with disdain, " Are we blind also ?" Dost thou place us, 
who are teachers, and have taken such pains to acquire the know- 
ledge of the Scriptures, on a level with the vulgar ? To which 
Jesus answered, "If ye were blind, ye should have no sin ; but now 
ye say, We see, therefore your sin remaineth." If ye had not en- 
joyed the faculties and opportunities of discerning the proofs of my 
mission, you might have been considered as blind ; but as ye are 
superior to the vulgar in point of learning, and at the same time 
your hearts averse from acknowledging the truth, your enlightened 
understanding will only aggravate your guilt. 

Having condemned the obstinacy and prejudice of the sect in re- 
jecting the most evident tokens of the divinity of his mission, he 
continued the reproof, by describing the characters of a true and 
false teacher. It was our Lord's custom always to allude to objects 
before him ; and being now in the outer court of the temple, near 
the sheep, which were there exposed to sale for sacrifice, he com- 



Life of our Lord Jesus Christ. 



359 



pared the teachers among the Jews to shepherds, and the people to 
sheep : a metaphor often used by the old prophets. He considered 
two kinds of bad shepherds, or teachers ; the one, who, instead of 
entering in by the door to lead the flocks to the richest pastures, 
entered some other way, with an intention only to kill, to steal, and 
to destroy ; the other, who, though they entered by the door to feed 
their flocks with the dispositions of hirelings, yet when the wolf 
appeared, they deserted the sheep, having no love for any but them- 
selves. By the former he plainly alluded to the Pharisees, who had 
cast the man born blind out of the synagogue, for no other reason 
than because he would not act contrary to the dictates of his con- 
science, and agree with them in declaring Jesus to be an impostor. 
But though they had cast him out of their church, Christ received 
him into his, which is the true church, the spiritual enclosure, where 
the sheep go in and out and find pasture. 

To illustrate the allusion, it should be observed, that the sheep 
which were brought to be folded, were enclosed in little folds within 
the outer court of the temple; so that the shepherd himself could 
not enter till the porter had opened the door. And from this cir- 
cumstance, the following parabolical discourse may be easily under- 
stood. " Verily, verily, I say unto you, He that entereth not by 
the door into the sheepfold, but climbeth up some other way, the 
same is a thief and a robber." John x. 1. Believe me, that who- 
soever, in any age of the church, assumed the office of a teacher, 
without a commission from me, was a thief and a robber : and in 
the present age, he is no better who assumes that office without my 
commission, and particularly without believing on me. " But he 
that entereth in by the door is the shepherd of the sheep. To him 
the porter openeth ; and the sheep hear his voice : and he calleth 
his own sheep by name, and leadeth them out ; and when he putteth 
forth his own sheep, he goeth before them, and the sheep follow 
him ; for they know his voice." John x. 2-4. 

The doctrine here inculcated is, that good men are obedient to 
the instructions of true and faithful teachers, who, in every case, 
show them their duty with the greatest plainness, not concealing it 
because it may be disagreeable to their inclinations. On the con- 
trary, "A stranger will they not follow, but will flee from him ; for 
they know not the voice of strangers." John x. 5. The people of 
God will not hearken to impostors and false teachers, who neither 
preach nor love the truth, but flee from them, like sheep from the 



360 



Life of our Lord Jesus Christ. 



voice of a stranger ; for they can easily distinguish them from the 
messengers of God, by their fruits, their doctrines, and their lives. 

Thus did the great Redeemer of mankind, by this instructive para- 
bolical discourse, explain to the Pharisees the difference between true 
and false teachers ; but they being ignorant of his meaning, he 
added, by way of explication : " Verily, verily, I say unto you, I 
am the door of the sheep:" I am not only the door by which the 
shepherd must enter, but I am also the door of the sheep : it is by 
me that men enter into the spiritual enclosure of the true church. 
" All that ever came before me," — all those who have presumed to 
assume the characters of teachers of religion without commission 
from me, — " are thieves and robbers : but the sheep did not hear 
them." John x. 8. "I am the door" through which alone any one 
can come acceptably unto God : " By me, if any man enter in, he 
shall be saved, and shall go in and out and find pasture." If any man 
believeth on me, he shall become a true member of the church of 
God upon earth, and shall from time to time receive such instruction 
as shall nourish his soul unto eternal life. Our blessed Saviour 
seems to change the image in the last particular, and instead of the 
outer court of the temple, where the sheep were kept, represented 
an enclosure where cattle were fed. 

" The thief cometh not but for to steal, and to kill, and to de- 
stroy ; I am come that they might have life, and that they might 
have it more abundantly." John x. 10. You may easily know that 
I am neither a thief nor a robber, by considering that the intention of 
such is only to steal, to kill, and to destroy the flock. They assume 
the characters of teachers, who have received their commission from 
heaven, for no other reason than to promote their own interest at 
the expense of the souls of men ; but I am come merely to give you 
life, and even much more abundantly than it was given under the 
dispensation of the law. 

ISTor am I an hireling shepherd appointed by the owner to take 
care of the flock : I am the good Shepherd promised by the pro- 
phets ; the true proprietor of the sheep. This is sufficiently evident 
from my laying down my life for the safety of the flock : whereas 
an hireling, who purposes nothing but his own advantage, when he 
sees the wolf approaching, deserts the sheep: his whole care is for 
his own safety, and therefore he will not expose himself to any 
danger on their account; so that the wolf, without resistance, 
tears some to pieces, and disperses the rest. " I am the good Shep- 
herd: the good Shepherd giveth his life for the sheep. But he that 



Life of our Lord j^sus Christ. 



361 



is an hireling, and not the shepherd, whose own the sheep are not, 
seeth the wolf coming, and leaveth the sheep, and fleeth; and the 
wolf catcheth them, and scattereth the sheep. The hireling fleeth 
because he is an hireling, and careth not for the sheep." John x. 
11-13. And as I am the good Shepherd, and so earnest in tending 
them ; so I know every particular sheep, am able to claim it, in 
whose possession soever it be, and know every thing relating to the 
sheep. I know the circumstances wherein they are placed, am well 
acquainted with their wants, and can judge what assistance they 
need. Besides, I love them all with the greatest sincerity, and ap- 
prove of their faith in, and obedience to me ; because it is sincere, 
and springs from a right principle. For they have just notions of 
my dignity and character ; they know that I am their Shepherd and 
Saviour sent from God ; and that I am able to feed them with know- 
ledge, deliver them from sin, and the punishment of it, and bestow 
on them eternal life, and procure them a place in the blissful man- 
sions of my Father's house. " I am the good Shepherd, and know 
my sheep, and am known of mine." John x. 14. And this mutual 
knowledge and love of each other is like that subsisting between me 
and my Father. <£ As the Father knoweth me, even so know I the 
Father; and I lay down my life for the sheep." John x. 15. I will 
give a convincing proof of the love I bear the sheep ; I will lay 
down my life for them : an instance of regard that will never be 
given by an hireling. 

But I have other sheep besides those of the seed of Abraham ; 
numbers of my flock are among the Gentiles. These also I must 
bring into my church, and they will cheerfully submit to my laws. 
There shall be then but one fold, and they shall know me, shall 
distinguish my voice from that of a stranger ; and though consisting 
of Jews and Gentiles, yet they shall have but one shepherd to feed 
and govern them ; for the middle wall of partition shall be broken 
down. " And other sheep I have, which are not of this fold : them 
also I must bring, and they shall hear my voice ; and there shall be 
one fold, and one shepherd." John x. 16. And because I lay 
down my life to save the world, therefore my heavenly Father loveth 
me. But though I lay down my life, I will take it again ; for I 
will in due time rise from the dead. I do not, however, either lay 
down my life, or rise from the dead, without the appointment of the 
Almighty. I act in both according to the divine wisdom, and agree- 
ably to the will of my heavenly Father. " Therefore doth my 
Father love me, because I lay down my life that I might take it 
22 



362 



Life of our Lord Jesus Christ. 



again. No man taketh it from me, but I lay it down of myself: I 
have power to lay it down, and I have power to take it again. This 
commandment have I received of my Father." John x. 17, 18. 

Various were the effects produced by this discourse upon the 
minds of the Jews. Some of them cried out that he was mad, and 
possessed with a devil, and that it was the highest folly to hear 
him; while others, who judged more impartially of him and his 
doctrine, declared that his discourses were not those of a lunatic, 
nor his miracles the works of a devil: asking those who were 
enemies to Jesus, if they imagined any devil was able to confer the 
faculty of sight on one that was born blind ? There was a division 
therefore again among the Jews for these sayings. And many of 
them said, He hath a devil, and is mad ; why hear ye him ? Others 
said, These are not the words of him that hath a devil. " Can a 
devil open the eyes of the blind?" John x. 19-21. 

Soon after, as Jesus was standing in Solomon's porch, the Jews 
came to him, desiring that he would tell them plainly, whether he 
was the expected Messiah or not. But Jesus, knowing that they did 
not ask this question for information, but to gain an opportunity 
of accusing him to the Romans, as a seditious person who endea- 
vored to deceive the people, by pretending to be the great Son of 
David promised by the prophets, in order to usurp the kingdom, told 
them, that they must form a judgment of him from his actions 
— "I told you, and ye believed not; the works that I do in my 
Father's name, they bear witness of me. But ye believed not, be- 
cause ye are not of my sheep, as I said unto you." John x. 25, 26. 
Your unbelief is the effect of your attachment to this world, being 
unwilling to receive the doctrine of the kingdom of heaven; because 
you must then renounce all your fond hopes of temporal power and 
advantage. But, on the contrary, those who are of a meek and 
humble disposition, and their minds free from worldly passions, 
easily perceive the truth of my doctrine and miracles, and conse- 
quently are readily disposed to become my disciples. Nor shall such 
persons lose their reward ; for I will willingly receive them, and 
make them partakers of eternal life in my Father's kingdom. And 
however assiduous malicious men may be in endeavoring to hinder 
men from believing on me, they shall never be able to effect their 
purpose, though assisted by all the powers of darkness. For my 
heavenly Father, who hath given them to me, is far greater than 
they all, nor is any able to contend with him. " My sheep hear my 
voice, and I know them, and they follow me. And I give unto them 



Life of our Lord Jesus Christ. 



363 



eternal life ; and they shall never perish, neither shall any pluck 
them out of my hand. My Father, which gave them me, is greater 
than all ; and none is able to pluck them out of my Father's hand." 
John x. 27, etc. 

The Jews were so incensed at this declaration, which they con- 
sidered as blasphemous, that they took up stones to cast at him, in 
conformity to the law, which commands all blasphemers to be stoned. 
But Jesus asked them, Which of the beneficent miracles he had 
wrought, in confirmation of his mission, deserved such treatment ? 
" Many good works have I showed you from my Father ; for which 
of those works do ye stone me?" John x. 32. As if he had said, I 
have fed the hungry in the desert, I have healed the lame, I have 
cleansed the lepers, I have cured the sick, I have given sight to the 
blind, I have cast out devils, and I have raised the dead : For which 
of these works are ye going to stone me ? Do these miracles in- 
dicate that the author of them is an impostor ? Or can you be so 
stupid, as to think that the Almighty would suffer any person to 
perform such works, with no other intention than to deceive the 
human race? The Jews answered, We are far from thinking that 
thou deservest punishment for any good work thou hast done in 
favor of the afflicted and distressed : the punishment is intended to 
chastise thee for thy blasphemous speeches; for thou, though a weak 
mortal, a being of a day like ourselves, arrogantly assumest the 
power and majesty of the Most High, and by claiming the 
incommunicable attributes of the Deity, makest thyself God. 
" For a good work we stone thee not, but for blasphemy ; 
and because that thou, being a man, makest thyself God." 
John x. 33. Jesus replied, Have not the Scriptures expressly 
called those "gods," and the " sons of God," who were com- 
missioned to govern God's people on account of their high office, 
and the inspiration of the Spirit which was, though sparingly, be- 
stowed upon them? Can you therefore impute to that person, 
whom the Almighty hath sanctified, and sent into the world to save 
lost mankind, and pay the price of redemption for all the sons of 
men; can you, I say, impute blasphemy unto him, for taking on 
himself the title of the Son of God ? If my own assertion be not 
sufficient to convince you of my personal dignity, you must surely 
think, that the many miracles I have wrought abundantly prove that 
they are the works of the Most High, as Omnipotence alone could 
perform them ; and therefore, that the Father and I are so united, 
that whatever I say or do, is approved of by the Almighty. "Is it 



364 



Life of our Lord Jesus Christ. 



not written in your law, I said, Ye are gods ? If lie called them 
gods unto whom the word of God came, and the Scripture cannot be 
broken ; say ye of him, whom the Father hath sanctified and sent 
into the world, Thou blasphemest ; because I said, I am the Son of 
God ? If I do not the works of my Father, believe me »ot. But 
if I do, though ye believe not me, believe the works ; that ye may 
know and believe that the Father is in me, and I in him." John x. 
34, etc. But this reply, instead of satisfying the Jews, rather 
tended to enrage them the more ; and Jesus, seeing it was of no 
good result to reason with so headstrong a people, withdrew himself 
in an extraordinary manner, and so escaped from them ; " Therefore 
they sought again to take him; but he escaped out of their hand." 
John x. 39. 

What prudence, mingled with spirit and sweetness, runs through 
the answers of Christ to the Jews ! What inestimable blessings does 
he propose to invite them into 6£ his fold!" May we never forget 
those gracious words ! May we ever be entitled to all the comfort of 
them ! " I give unto my sheep eternal life, and they shall never 
perish, neither shall any pluck them out of my hand." Lord, may 
we be found in the number of those secure and happy souls, even of 
those who "know thee," and who obey thy voice, and follow thee 
whithersoever thou leadest them by thine example, thy providence, thy 
word, and Spirit ! 

The feast of the dedication being now over, Jesus departed from 
Jerusalem, and retired into the parts of Perea beyond Jordan. 
Here his ministry was attended with great success ; for the inhabit- 
ants of the country, remembering what had been told them by John 
the Baptist concerning Jesus, and being sensible that the doctrine 
and miracles of our blessed Saviour were fully equal to what the 
Baptist had foretold, firmly believed him to be the Messiah. 

According to this supposition, which seems the most agreeable to 
reason, the inhabitants of these countries enjoyed the doctrines and 
miracles of the Son of God for a very considerable time. But how- 
ever this be, the evangelist tells us, that while he was executing 
his ministry beyond Jordan, he happened to pray publicly, with such 
fervency, that one of his disciples, who was exceedingly affected both 
with the matter and manner of his address, begged he would teach 
them to pray. " And it came to pass, that as he was praying in a 
certain place, when he ceased, one of his disciples said unto him, 
Lord, teach us to pray, as John also taught his disciples. And he 
said unto them, When ye pray, say, Our Father which art in heaven; 



Life op our Lord Jesus Christ. 365 

t i 

hallowed be thy name. Thy kingdom come. Thy will be done, as 
in heaven, so in earth. Give us day by day our daily bread. And 
forgive us our sins : for we also forgive every one that is indebted to 
us. And lead us not into temptation ; but deliver us from evil." 
Luke xi. 1-4. 

Soon after, our blessed Saviour cast out a devil ; when some, who 
were present, ascribed the miracle to Beelzebub. "And he was 
casting out a devil, and it was dumb. And it came to pass, when » 
the devil was gone out, the dumb spake ; and the people wondered. 
But some of them said, He casteth out devils through Beelzebub, the 
chief of the devils." Luke xi. 14, 15. However strange this argu- 
ment may seem, and however weak and absurd it must appear to im- 
partial judges, yet it had a considerable effect on illiterate persons, 
especially on those whose prejudices and interests it favored. The 
Pharisees pretended, that as Jesus had all along been at great pains 
to oppose the traditions, which most of the teachers of that age con- 
sidered as the essentials of religion, and the principal branches of 
piety, they concluded that he must be a very wicked person. They 
also supposed, that a false prophet had the power of working signs 
and wonders ; and thence concluded that our Saviour performed all 
his miracles by the assistance of evil spirits, with an intention to 
turn the people from the worship of the true God. 

Another pretended reason for ascribing his miracles to evil spirits, 
was that the demons themselves, when they departed out of the per- 
sons possessed, honored him with the title of the Messiah. Their 
arguments, though so evidently founded on falsehood, contributed 
largely to the infidelity of the Jews ; and however we may be sur- 
prised that such weak reasons should have any effect, considering 
what multitudes were witnesses of the many miracles the blessed 
Jesus performed on the sick of all sorts, on the blind, the deaf, the 
dumb, the maimed, the lame, on paralytics, lunatics, demoniacs, and 
the other miserable objects : nay, on the dead, whom he raised again 
to life ; on the winds and the seas ; in a word, on every part of 
nature; yet experience hath abundantly convinced us, that, notwith- 
standing all these evidences, their own superstitious opinions fixed 
that headstrong people in their infidelity. 

Though part of the multitude were content with ascribing this 
miracle to the power of evil spirits, others went still further, desiring 
him to prove himself the Messiah, by giving them a sign from heaven. 
But Jesus, knowing their thoughts, refused to grant them this 
request ; telling them that they were a wicked race of mortals, and 



366 



Life of our Lord Jesus *Christ. 



discovered a very perverse disposition, by seeking, after so many 
miracles had been performed, a sign from heaven ; and therefore that 
no greater sign should be given them, than the sign of the prophet 
Jonas. " This is an evil generation ; they seek a sign ; and there 
shall no sign be given it, but the sign of Jonas the prophet." Luke 
xi. 29. "No man," added the Saviour of the world, "when he 
hath lighted a candle, putteth it into a secret place, neither under a 
bushel, but on a candlestick, that they which come in may see the 
light." No man, endued with the Spirit of God, concealeth the 
blessed gift ; but holdeth forth the glorious doctrines of salvation as 
it were like a candle, that the light of the same may shine upon the 
souls of men who hear them. " The light of the body is the eye ; 
therefore, when thine eye is single, thy whole body is full of light ; 
but when thine eye is evil, thy body also is full of darkness. Take 
heed therefore that the light which is in thee be not darkness." Luke 
xi. 34, etc. Take care, therefore, that thy soul be so completely 
enlightened by the Spirit, that the emanation of its light be not in 
the least interrupted by an evil passion or affection ; that all the 
faculties of the soul may be as much enlightened and assisted, as the 
members of the body are by the bright shining of a candle. " If 
thy whole body, therefore, be full of light, having no part dark, the 
whole shall be full of light, as when the bright shining of a candle 
doth give thee light." Luke xi. 36. 

Thus did our blessed Saviour prove the truth of his mission against 
the cavils and sophistical reasoning of his malicious enemies. And 
when he had done speaking, one of the Pharisees present desired he 
would dine with him. The Redeemer of mankind accepting the 
invitation, though probably given, as some think, with an insidious 
design, accompanied the Pharisee to his house, and sat down to meat, 
but without performing the ceremony of washing observed by all 
the other guests. An omission of this kind could not fail of sur- 
prising the Pharisee, as he had thereby shown an open contempt of 
their traditions. Jesus, who well knew the thoughts of this bigoted 
Pharisee, said to him, Your sect are remarkably careful to keep 
every thing clean that touches your food, lest by eating it your body 
should be polluted ; but you take no pains to cleanse your minds 
from the pollution of rapine, covetousness, and wickedness. You 
must surely be convinced, that he who created the body formed also 
the soul ; and can you imagine that the Almighty, who requires 
purity of body, because it is the work of his hands, will not also 
insist upon a greater purity of soul, which is undoubtedly the far 



Life of our Lord Jesus Christ. 369 

nobler part of human nature ? Instead, therefore, of that scrupulous 
solicitude of washing your hands when you sit down to meat, ye 
should be careful to apply yourselves to the great duty of benevo- 
lence ; a duty that will render it impossible for any external things 
to defile you, but will be at all times acceptable to your Maker. 
<£ Now do ye Pharisees make clean the outside of the cup and the 
platter ; but your inward part is full of ravening and wickedness. 
Ye fools, did not he that made that which is without, make that 
which is within also ? But rather give alms of such things as ye 
have ; and, behold, all things are clean unto you." Luke xi. 39, etc. 
But the Pharisees, obstinate and perverse, withstood every mean 
made use of by the benign Redeemer of mankind to conquer their 
prejudices, and bring them to the knowledge of the truth ; and there- 
fore our blessed Saviour treated them, on this occasion, with a kind 
and wholesome severity, denouncing against them the most dreadful 
woes, for regarding so zealously the ceremonial parts of religion, 
and at the same time utterly neglecting the very precepts of their 
own religion. " Woe unto you, Pharisees ! for ye tithe mint and 
rue, and all manner of herbs, and pass over judgment and the love 
of God ; these ought ye to have done, and not to leave the other un- 
done. Woe unto you, Pharisees ! for ye love the uppermost seats in 
the synagogues, and greetings in the markets. Woe unto you, Scribes 
and Pharisees, hypocrites ! for ye are as graves which appear not, 
and the men that walk over them are not aware of them." Luke 
xi. 42-44. 

A certain lawyer who sat at the table, thinking that this rebuke, 
though leveled principally against the Scribes and Pharisees, 
affected his order also, was greatly displeased. But our blessed 
Saviour, who had never any regard to the persons of men, despised 
his resentment, and told him freely what he thought of their 
character. "Woe unto you also, ye lawyers ! for ye lade men with 
burdens grievous to be borne, and ye yourselves touch not the bur- 
dens with one of your fingers." Luke xi. 46. You pervert in a 
very erroneous manner the interpretation of Scripture, for no other 
reason than to favor the tradition of the elders, and by that means 
lay so heavy a burden on the shoulders of the descendants of Jacob, 
that neither you nor they will touch with one of your fingers. 

The blessed Jesus also condemned them for building the sepulchres 
of the prophets whom their fathers had murdered ; because they did 
not do it from the respect which they had for the memory of these 
holy men, but from a secret approbation of their fathers' actions, as 



370 



Life of our Lord Jesus Christ. 



too evidently appeared from their whole conduct. " Woe unto you ! 
for ye build the sepulchres of the prophets, and your fathers killed 
them. Truly ye bear witness that ye allow the deeds of your 
fathers ; for they indeed killed them, and ye build their sepulchres. 
Therefore also, said the wisdom of God, I will send them prophets 
and apostles, and some of them they shall slay and persecute : that 
the blood of all the prophets, which was shed from the foundation 
of the world, might be required of this generation ; from the blood 
of Abel, unto the blood of Zacharias, which perished between the 
altar and the temple ; verily I say unto you, It shall be required of 
this generation." Luke xi. 47, etc. 

Our Lord also reproved the lawyers for filling the minds of the 
people with notions founded on wrong interpretations of Scripture, 
whereby they were prejudiced against the Gospel ; not being con- 
tented with rejecting it themselves, but took care to hinder others 
from receiving it. " Woe unto you lawyers ! for ye have taken away 
the key of knowledge : ye entered not in yourselves, and them that 
were entering in, ye hindered." Luke xi. 52. 

Such honest reprimands highly provoked the Pharisee and his 
guests. They were conscious of being guilty of the crimes laid to 
their charge, but unwilling the people should think them guilty ; and 
therefore, out of revenge, urged him to speak on a variety of topics, 
hoping they should be able by these means to find occasion of ren- 
dering him obnoxious either to the government or the multitude. 
"And as he said these things unto them, the Scribes and the Phari- 
sees began to urge him vehemently, and to provoke him to speak of 
many things ; laying wait for him, and seeking to cacth something 
out of his mouth, that they might accuse him." Luke xi. 53, 54. 



CHAPTER XXI. 



EXPLANATION OP THE ORIGIN AND OPINIONS OP THE DIFFERENT SECTS AMONGST THE JEWS — 
OUR LORD TEACHES THE MULTITUDE BY PLAIN DISCOURSE, AND ALSO BY PARABLES. 

S we have undertaken to write the His- 
tory of the Life of our blessed Lord 
and Saviour Jesus Christ, we cannot 
omit a distinct account of the different 
sects of the Jews, a people with whom 
he was most intimately concerned ; both 
as a necessary elucidation of many cir- 
cumstances, as well as an important 
verification of many things foretold 
concerning the Messiah. 
Josephus reckons four principal sects among the Jews ; namely, 
the Pharisees, the Sadducees, called also Herodians, the Essenes, 
and the Galileans. The evangelists mention only two, the Phari- 
sees and Sadducees. 

The rise of the Pharisees is unknown. They claim, indeed, the 
celebrated Hillel for their founder, as he is by some supposed to 
have lived during the pontificate of Jonathan, about a hundred and 
fifty years before the birth of Christ ; but others, with more reason, 
suppose that he was contemporary with the famous Someas, who 
lived about the time of Herod, long before whom the sect of the 
Pharisees was in high repute. It is therefore probable that they 
claim Hillel rather as an ornament than as the author of the sect. 

One of the most famous tenets of the Pharisees, was that of an 
oral tradition handed down from Moses, and to which they attri- 
buted the same divine authority as to the sacred books. This being 
strenuously opposed by the Sadducees and Samaritans, rendered 
these equally detested by them. But none more incurred their 
hatred than the blessed Jesus, who embraced every occasion of re- 
proving them for the unjustifiable preference they gave this pre- 
tended tradition to the written word of God, and for condemning 
those as apostates, worthy of death, who did not pay the same, or 
even a greater regard, to the former than to the latter. Another 
tenet they embraced, in opposition to the Sadducees, was that of the 

(371) 




372 



Life of our Lord Jesus Christ. 



existence of angels, the immortality of the soul, and the resurrec- 
tion of the dead, and future rewards. But with regard to the last, 
they excluded all who were notoriously wicked from having any 
share in the happiness of eternity ; supposing that, as soon as death 
had put a period to their lives, their souls were conveyed into ever- 
lasting punishment. A third tenet was, that all things were subject 
to fate ; or, as some expressed it, to_ the heavens. It is not easy to 
conceive what they meant by this ; Josephus, indeed, will have it, 
that they designed to reconcile the fatality or predestination' of the 
Essenes with the free will of the Sadducees. 

If so, this is not the only absurdity, or even contradiction, which 
they held : but a certain learned prelate seems to have proved, that 
they attributed all to fate, or to that chain of causes to which the 
Creator had subjected all things from the beginning; among which 
the influence of the heavenly bodies was considered the principal. 
This seems to be hinted at by St. James, in the beginning of his 
epistle to the new converts, where he explodes that Pharisaical 
leaven, by the most beautiful opposition of the immutability of God, 
the giver of all good, to the mutability of the planets, which, ac- 
cording to that notion, must necessarily vary their aspects from a 
malign to a benevolent one, and the contrary, even by their natural 
motions a change of position. This tenet of the Pharisees was 
therefore a source of dislike to the doctrines delivered by the blessed 
Jesus ; as these affirm that men are the authors of their own unbe- 
lief, disobedience, and obstinacy ; and consequently answerable for 
that, and all the train of evils these vices draw after them. 

But the most distinguishing character of the Pharisees, and that 
which rendered them more obnoxious to the just censures of our 
blessed Saviour, was their supererogatory attachment to the ceremonial 
law, their frequent washings, fastings, and prayings, their giving alms 
publicly, seeking for proselytes, scrupulous tithings, affected gravity 
of dress, gesture, and mortified looks ; their building the tombs of 
the prophets, to tell the world that they were more righteous than 
their ancestors who murdered them, though they were themselves 
plotting the death of one greater than all the prophets ; their over 
scrupulous observance of the Sabbath, to the exclusion of the works 
of the greatest charity ; and many others of the like nature ; while 
they were wholly negligent of the moral and eternal law of mercy 
and justice, of charity and humility, and the like indispensable vir- 
tues. The very best of them contented themselves with abstaining 
from the actual committing any enormous act, while they indulged 



Life of our Lord Jesus Christ. 373 



themselves in the most wicked thoughts and desires. Nay, some, 
more hardened in their vices, made no scruple, not only of coveting, 
but destroying poor widows' houses ; of committing the vilest op- 
pressions, injustice, and cruelties, and of encouraging these enormi- 
ties in their followers, under the specious cloak of religion and sanctity. 
Well, therefore, might the great Kedeemer of mankind compare 
them to whited sepulchres, beautiful indeed without, but within full 
of rottenness and corruption. 

The last erroneous opinion we shall mention of the Pharisees, 
common indeed to all the other sects, but more exactly conformable 
to their haughty, rapacious, and cruel temper, was their expectation 
of a powerful, a conquering Messiah, who was to bring the whole 
world under the Jewish yoke ; so that there was scarce an inhabitant 
of Jerusalem, however mean, that did not expect to be made a gover- 
nor of some opulent province under that wonderful Prince. How 
unlikely was it, then, that the preaching of the meek, the humble 
Jesus, whose doctrine breathed nothing but humility, peace, sincerity, 
contempt of the world, and universal love and beneficence, should 
ever be relished by that proud, that covetous, that hypocritical sect, 
or even by the rest of the people, while these their teachers so stre- 
nuously opposed it ! 

The sect of Sadducees is said to have been founded by one Sadoc, 
a disciple of Antigonus of Socho. Their chief tenet was, that our 
serving God ought to be free either from slavish fear or punishment, 
or from selfish hope of reward ; that it should be disinterested, and 
flow only from the pure love and fear of the Supreme Being. They 
added, that God was the only immaterial being ; in consequence of 
which, they denied the existence of angels, or any spiritual sub- 
stances, except the Almighty himself. It is therefore no wonder 
that the Sadducees should take every opportunity of opposing and 
ridiculing the doctrine of the resurrection. 

Another of their tenets, equally opposite to the Pharisees and to 
the doctrine of Christ, was, that man was constituted absolute mas- 
ter of all his actions, and stood in no need of any assistance to 
choose or act; for this reason, they were always very severe in their 
sentences when they sat as judges. They rejected all the pretended 
oral traditions of the Pharisees, admitting only the texts of the sacred 
books, and preferred those of Moses to all the rest of the inspired 
writings. They are charged with some other erroneous tenets by 
Josephus and the Talmudists ; but those already mentioned are abun- 
dantly sufficient for the purpose. The notions of a future life, uni- 



874 



Life of our Lord Jesus Christ. 



versa! judgment, eternal rewards and punishments, to men whom a 
contrary doctrine had long soothed into luxury, and an overgrown 
fondness for temporal happiness, which they considered as the only 
reward for their obedience, must of necessity appear strange and 
frightful; and, as such, could not fail of meeting with the strongest 
opposition from them; especially if we add, what Josephus observes, 
that they were in general men of the greatest quality and opulence, 
and consequently too apt to prefer the pleasures and grandeur of 
this life to those of another. 

The sect of Galileans, or Gaulonites, so called from Judas the 
Galilean or Gaulonite, appeared soon after the banishment of Arche- 
laus, when his territories were made a Roman province, and the 
government given to Coponius. For the Jews, considering this as 
an open attempt to reduce them to slavery, Judas took advantage of 
their discontent ; and, to ripen them for an insurrection, Augustus 
furnished them with a plausible pretence, by issuing, about this time, 
an edict for surveying the whole province of Syria, and laying on it 
a proportional tax. Judas therefore, who was a man of uncommon 
ambition, took occasion from this incident, to display all his elo- 
quence, in order to convince the Jews that such a submission was 
nothing less than base idolatry, and placing men on a level with the 
God of Jacob, who was the only Lord and Sovereign that could chal- 
lenge their obedience and subjection. The party which he drew after 
him became in a short time so considerable, that they threw every 
thing into confusion, laid the foundation for those frightful conse- 
quences that ensued, and which did not end but with the destruction 
of Jerusalem. 

The Essenes, though not mentioned by the evangelists, made a very 
considerable sect among the Jews, and are highly celebrated by Jose- 
phus, Philo, Pliny, and several Christian writers, both ancient and 
modern. It is impossible to trace their origin, or even the ety- 
mology of their name. This however is certain, that they were settled 
in Judea in the time of Jonathan, the brother and successor of Judas 
Maccabeus, about a hundred and fifty years before Christ. 

The Essenes distinguished themselves, by their rules and manner 
of life, into laborious and contemplative. The former divided their 
time between prayer and labor ; such as exercise of some handicraft, 
or the cultivation of some particular spot of ground, where they 
planted and sowed such roots, corn, etc., as served for their food ; 
and the latter, between prayer, contemplation, and study. In this 
last, they confined themselves to the sacred books and morality, 



Life of our Lord Jesus Christ. 



375 



without troubling themselves with any branch of philosophy. But 
the contemplative and laborious had their synagogues, their stated 
hours for prayer, for reading, and expounding the sacred books. 
The latter was always performed by the elders, who were seated at 
the upper end of the synagogue, according to their seniority ; while 
the younger, who were permitted to read the lessons, were placed at 
the lower. Their expositions were generally of the allegorical kind, 
in which they seem to have excelled all their Jewish brethren. But 
they paid the greatest regard to the five books of Moses, and con- 
sidered that lawgiver as the head of all the inspired penmen ; they even 
condemned to immediate death whoever spoke disrespectfully either 
of him or his writings. Upon this account they studied, read, and 
expounded him more than all the rest, and seem to have drawn their 
religion chiefly from the Pentateuch. The doctrines and expositions 
of the elders were received with implicit faith, and in their practice 
they conformed with an entire submission to all their sect. 

With respect to their faith, they believed the existence of angels, 
the immortality of the soul, and a future state of rewards and punish- 
ments, like the Pharisees ; but seem to have had no notion of the 
resurrection. They considered the souls of men as composed of a 
most subtle ether, which immediately after their separation from 
the body, or from the cage or prison, as they called it, were ad- 
judged to a place of endless happiness or misery : that the good 
took their flight over the ocean, into some warm and delightful re- 
gions prepared for them ; while the wicked were conveyed to some 
cold and intemperate climates, where they were left to groan under 
an inexpressible weight of misery. They were likewise entirely 
averse to the Sadducean doctrine of free will, attributing all to an 
eternal fatality, or chain of causes. They were averse to all 
kinds of oaths ; affirming, that a man's life ought to be such that 
he may be credited without them. The contemplative sort placed the 
excellency of their meditative life in raising their minds above the 
earth, and placing their thoughts on heaven : when they had attained 
this degree of excellency, they acquired the character of prophets. 

In their practice they excelled all the other sects in austerity. If 
we may credit Philo, it was a fundamental maxim with them, upon 
their entrance into the contemplative life, to renounce the world, 
and to divide among their friends and relations their properties and 
estates. They never ate till after sunset, and the best of their food 
was coarse bread, a little salt, and a few stomachic herbs. Their 
clothing was made of coarse wool, plain, but white : they condemned 



376 



Life of our Lord Jesus Christ. 



all sorts of unctions and perfumes as luxurious and effeminate. 
Their beds were hard, and their sleep short. Ther heads or supe- 
riors were generally chosen according to seniority, unless there 
started up among the brotherhood some more conspicuous for learn- 
ing, piety, or a prophetic spirit. Some of them indeed were so 
contemplative, that they never stirred out of their cell, or even 
looked out of their window, during the whole week, spending their 
time in reading the sacred books, and writing comments upon them. 
On the Sabbath-day they repaired to their synagogues early in the 
morning, and continued there the whole day in prayer, singing of 
psalms, or expounding the sacred books. 

Having endeavored to explain the origin and tenets of the several 
sects among the Jews, we now return to the history of our blessed 
Saviour, whom we left preaching in the country beyond Jordan, 
when he was surrounded by an innumerable multitude of people. 

In the audience of this vast assembly he gave his disciples, in ge- 
neral, a charge to beware of the leaven of the Pharisees, namely, 
hypocrisy ; because all their actions would be brought to light, either 
in this world or in that which is to come ; and therefore exhorted 
them to be very careful never to do any thing which could not bear 
the light, but to let the whole of their behavior be honest, just, and 
good. " Beware ye of the leaven of the Pharisees, which is hypo- 
crisy. For there is nothing covered that shall not be revealed ; nei- 
ther hid, that shall not be known. Therefore whatsoever ye have 
spoken in darkness, shall be heard in the light ; and that which ye 
have spoken in the ear in closets, shall be proclaimed upon the 
house-tops." Luke xii. 1-3. 

This argument against hypocrisy he improved as a reason for 
their acquiring another quality, which would much better serve all 
the ends they could propose ; namely, an undaunted resolution in 
the performance of their duty, founded on a firm confidence in God, 
who would bring to light the most secret word and thought, publicly 
condemn the wicked, and justify his faithful servants and children. 
Fear not, said he, the malice of the human race : it can extend no 
further than the destruction of the body ; your soul may bid defiance 
to their impotent rage. But dread the displeasure of that almighty 
Being, who, after he has destroyed the body, is able to confine the 
soul in eternal torments. Remember all things are in his power, 
and that nothing happens without his permission ; he provides for 
the meanest of his creatures : and surely you may think yourselves 
under his protection, who numbers the very hairs of your head ; nor 



Life of our Lord Jesus Christ. 



377 



can your enemies touch one of them without his permission. " And 
I say unto you, my friends, Be not afraid of them that kill the body, 
and after that have no more that they can do. But I will forewarn 
you whom ye shall fear : Tear him, which, after he hath killed, hath 
power to cast into hell ; yea, I say unto you, Fear him. Are not 
five sparrows sold for two farthings, and not one of them is forgotten 
before God ? but even the very hairs of your head are all numbered. 
Fear not, therefore : ye are of more value than many sparrows." 
Luke xii. 4, etc. 

Our Lord, to animate his followers to perseverance, admonishes 
them to look forward unto the general judgment, when he would 
acknowledge them as his servants, provided they acknowledged him 
in this world as their Master, and cheerfully and constantly obeyed 
his commands. But if they were ashamed of him and his doctrine 
before the sons of men, he would disown them before the celestial 
host. And that those who reviled the Spirit, by whom they per- 
formed their miracles, should be punished by the Almighty in pro- 
portion to the malignity of their crime, which is greater than that 
of reviling the Son of God himself; because it will be impossible for 
them to repent. " Also I say unto you, Whosoever shall confess me 
before men, him shall the Son of man also confess before the angels 
of God. But he that denieth me before men, shall be denied before 
the angels of God. And whosoever shall speak a word against the 
Son of man, it shall be forgiven him ; but unto him that blasphemeth 
against the Holy Ghost, it shall not be forgiven." Luke xii. 8, etc. 

He also cautioned his disciples not to be perplexed with regard to 
an answer when they should be brought before the rulers of the 
people, because they should be inspired by the Spirit of God. "And 
when they bring you into the synagogues, and unto magistrates, and 
powers, take ye no thought how or what thing ye shall answer, or 
what ye shall say : for the Holy Ghost shall teach you in the same 
hour what ye ought to say." Luke xii. 11, 12. 

While our blessed Saviour was delivering these exhortations to his 
disciples, a certain person among the multitude begged him that he 
would interpose his authority with his brother, in order to oblige him 
to divide their paternal inheritance between them. But as this deci- 
sion properly belonged to the magistrates, our blessed Saviour, who 
came into the world to redeem the souls of men, and to purchase 
for them an eternal, not a temporal inheritance, declined the office. 
He, however, embraced the opportunity of giving his hearers the 
most solemn caution against covetousness ; declaring that neither 



378 



Life of our Lord Jesus Christ. 



the length nor the happiness of human life had any dependence on 
the largeness of possessions. " Take heed, and beware of cove- 
tousness : for a man's life consisteth not in the abundance of the 
things which he possesseth." Luke xii. 15. 

To excite their comparative negligence of the things of this life, 
he placed before them, in the strongest light, an example of the be- 
witching influence of wealth, in the parable of a rich man who was 
cut off in the midst of his projects, and became a remarkable ex- 
ample of the folly of amassing the goods of this life, without having 
any regard to the commands of the Almighty. This wretched man, 
forgetting his own mortality, made preparations for a long and luxu- 
rious life, pleasing himself with the thoughts of possessing an inex- 
haustible fund of sensual enjoyments. But alas ! while he was pro- 
viding repositories for his riches, the inexorable king of terrors 
seized him, and that very night hurried him before the awful tribunal 
of Omnipotence. And he spake a parable unto them, saying, " The 
ground of a certain rich man brought forth plentifully : and he 
thought within himself, saying, What shall I do, because I have no 
room where to bestow my fruits? And he said, This' will I do : I 
will pull down my barns and build greater ; and there will I bestow 
all my fruits and my goods. And I will say to my soul, Soul, thou 
hast much goods laid up for many years ; take thine ease, eat, 
drink, and be merry. But God said unto him, Thou fool, this night 
thy soul shall be required of thee : then whose shall these things be 
which thou hast provided ?" Luke xii. 16, etc. 

How solemn the appeal ! While he lay waking on his bed, in 
anxious solicitude what he should do with his abundance ; while his 
heart was dilated with the hopes of a variety of pleasures and in- 
dulgences ; in that very noment the golden dream vanishes at once ; 
all his thoughts perish, and in their stead a horrid account stares 
him in the face ; a scene of judgment presents itself to his terrified 
imagination ; a dark night of horror in an instant overwhelms that 
soul to which he had promised so much ease, so much pleasure ; and 
instead of ease, instead of eating, drinking, and making merry, 
eternal tortures, unspeakable thirst, weeping, wailing, and gnashing 
of teeth, must be the portion of this miserable soul to all eternity ! 
" So is he," added our blessed Saviour, "that layeth up treasure for 
himself, and is not rich towards God." Thus shall he be taken 
away from all his soul desireth ; thus shall he be torn from all his 
temporal prospects and pleasures. None of his beloved enjoyments 
shall follow him ; naked as he came shall he depart out of the world, 



Life of our Lord Jesus Christ. 



379 



nor shall all his riches be able to procure him the least comfort or 
respite in these scenes of terror. How should this reflection awaken 
us to a due care of our immortal part ! how should it alarm us, when 
planning fancied schemes of worldly pleasures, without the least 
regard to the great Disposer of all events ! Without his assistance, 
all our promises of security are vain and foolish ; he will surely 
render all our labors abortive ; and in a moment, when we think 
ourselves secure, the summons shall arrive swift as the forky light- 
ning's flash, convey us to the boundless regions of eternity, and 
present us, clothed in all our guilt, before the just, the mighty 
Author of our being ! 

This awakening parable exhibits a striking picture of the egre- 
gious folly of those who live only for themselves, laying up treasures 
for sensual enjoyments, but neglect the grace of God, and the im- 
mense treasures of salvation laid up in Jesus Christ. 

And yet, alas ! how many are there, who are now as deeply en- 
gaged in their worldly schemes as this " rich fool" in the parable, to 
whom God will, in a few weeks or days, if not "this very night," 
say, by the awful voice of his irresistible providence, " Thy soul is 
required of thee!" And then, what will all these treasures do to 
purchase life, or to allay the agonies of death ? So far will they be 
found from being capable of this, that they will rather serve to in- 
crease and imbitter the surprise and anguish of those agonies. Let 
it then be our labor and care that we may be rich towards God ; 
rich in works of piety and charity. So shall we safely consign over 
our treasure to the bank of heaven, and shall be enriched by it, 
when we leave the world as naked as we entered into it, and lose all 
but what has been so wisely and happily spent. 

Having spoken this parable, our Lord proceeded to caution his dis- 
ciples against anxious cares for the things of this world, from a con- 
sideration that the care of God's providence extends to every part 
of the creation. The fowls of heaven are fed by his bounty, and 
the lilies that adorn the valleys are supplied with rain from the 
clouds of heaven. If therefore, said the blessed Jesus, Omnipotence 
so carefully provides for the inferior parts of the creation, the children 
of men have surely reason to rely on his bounty, and depend for 
subsistence on his merciful hand. He added, that as God had called 
them to everlasting happiness in a future life, he would surely pro- 
vide for them all the necessaries of the present. " Fear not, little 
flock ; for it is your Father's good pleasure to give you the king- 
dom." At the same time he gave his disciples another precept, pe- 
23 



S80 Life of our Lord Jesus Christ. 



culiarlj calculated for those times in which the profession of tne 
Gospel exposed men to the loss of their substance : " Sell that ye 
have, and give alms ; provide yourselves bags which wax not old, a 
treasure in the heavens that faileth not : where no thief approach- 
ethj neither moth corrupteth ; for where your treasure is, there will 
your heart be also." Luke xii. 33, 34. 

Having thus recommended to them the disengagement of their 
affections from the things of this world, he exhorted them to labor 
after improvement in grace. "Let your loins be girded about, and 
your lights burning ; and ye yourselves like unto men that wait for 
their Lord, when he shall return from the wedding; that, when he 
cometh and knocketh, they may open unto him immediately." Luke 
xii. 35, 36. 

This was spoken in allusion to the customs of the east, where 
anciently great entertainments were made in the evening; and on 
these occasions servants demonstrated their diligence by watching, 
arid keeping their loins girded, and their lamps burning, that they 
might be ready, on the first knock of their master, to open the door. 
Nor was it uncommon for the master, in order to reward such a 
servant, to order him refreshment, and sometimes even give it him 
with his own hand. In allusion to which custom, our blessed 
Saviour added, " Blessed are those servants whom the Lord, when 
he cometh, shall find watching. Verily I say unto you, that he 
shall gird himself, and make them sit down to meat, and will come 
forth and serve them." Luke xii. 37. 

Our Saviour enforced this constant watchfulness, and habitual 
preparation, by reminding them of the uncertainty of his coming : 
telling his disciples, that as every master of a family, if he knew the 
coming of the thief, would make some preparation against a surprise ; 
so it would be highly requisite for them to make some preparation for 
the approach of their Master, and be always ready to receive him, 
as the time of his coming was uncertain. 



CHAPTER XXII. 




OUR LORD REPROVES THE IGNORANCE OP THE PEOPLE IN NOT UNDERSTANDING THE SIGNS 
WHICH PRECEDED HIS APPEARANCE — PERTINENTLY REPLIES TO AN IGNORANT QUES- 
TION AND INFERENCE CONCERNING THE GALILEANS — TEACHES BY PARABLE — RELIEVES A 
DISTRESSED WOMAN — AND IS WARNED TO DEPART THE COUNTRY, IN ORDER TO ESCAPE 
THE RESENTMENT OF HEROD. 

JUgfe SRAEL'S great Preacher having delivered 
these salutary admonitions to his disci- 
ples and followers, directed his discourse 
to the unbelieving crowd. You can, said 
he, by the signs that appear in the sky 
and on the earth, form a judgment of the 
weather ; and why can ye not also dis- 
cover the time of the Messiah's appear- 
ance by the signs which have preceded 
it ? " When ye see a cloud rise out of the west, straightway ye say, 
There cometh a shower ; and so it is. And when ye see the south 
wind blow, ye say, There will be heat ; and it cometh to pass. Ye 
hypocrites, ye can discern the face of the sky and of the earth ; but 
how is it that ye do not discern this time?" Luke xii. 54, etc. 

The prediction of the Son of man coming to punish the Jews for 
their rebellion and infidelity, delivered under the similitude of one 
who cometh secretly and unexpectedly to plunder a house, was a 
loud call to a national repentance. In order therefore to improve 
that prediction, he exhorted them to a speedy reformation, telling 
them that the least degree of reflection would be sufficient to point 
out to them the best methods they could possibly make use of for 
averting the impending judgments of the Almighty ; illustrating what 
he had said by the punishments commonly inflicted on the man who 
refuses to make reparation for the injuries he has done his neighbor. 
" When thou goest with thine adversary, to the magistrate, as thou 
art in the way give diligence that thou mayest be delivered from 
him ; lest he hale thee to the judge, and the judge deliver thee to the 
officer, and the officer cast thee into prison. I tell thee, thou shalt 
not depart thence till thou hast paid the very last mite." Luke xii. 
58, 59. 

Some of his hearers thought proper to confirm his doctrine, by 

(381) 



382 



Life of our Lord Jesus Christ. 



giving what they considered as an example of it : " there were 
present at that season some that told him of the Galileans, whose 
blood Pilate had mingled with their sacrifices," thinking that Pro- 
vidence, for some extraordinary crime, had suffered these Galileans to 
be murdered at the altar. 

But our Lord showed them the error of their opinion and infer- 
ence concerning this point, it being no indication that these Galileans 
were greater sinners than their countrymen, because they had suffered 
so severe a calamity ; and, at the same time, exhorted them to improve 
such instances of calamity as incitements to their own repentance: 
assuring them, that if they neglected so salutary a work, they should 
all likewise perish. " And Jesus answering, said unto them, Suppose 
ye that these Galileans were sinners above all the Galileans because 
they suffered such things ? I tell you, Nay : but, except ye repent, 
ye shall all likewise perish." Luke xiii. 2, etc. 

He illustrated this doctrine, by putting them in mind of the 
eighteen persons on whom the tower of Siloam fell ; showing them, 
by this instance, the folly of interpreting the dispensations of Pro- 
vidence in that manner ; for though this calamity seemed to flow 
immediately from the hand of God, yet, in all probability, it had in- 
volved people who were remarkable for their piety and goodness. 
" Or those eighteen, upon whom the tower in Siloam fell, and slew 
them, think ye that they were sinners above all men that dwelt at 
Jesusalem ? I tell you, Nay : but, except ye repent, ye shall all like- 
wise perish." Luke xiii. 4, 5. 

To rouse them from their indolence, and to induce them to seek 
the aid of God's grace and Spirit, he added the parable of the fig- 
tree, which the master of the vineyard, after finding it three years 
barren, ordered to be destroyed ; but was spared one year longer at 
the earnest solicitation of the gardener. "A certain man had a fig- 
tree planted in his vineyard ; and he came and sought fruit thereon, 
and found none. Then said he unto the dresser of his vineyard, 
Behold, these three years I come seeking fruit on this fig-tree and 
find none : cut it down ; why cumbereth it the ground ? And he 
answering, said unto him, Lord, let it alone this year also, till I 
shall dig about it, and dung it : and if it bear fruit, well ; and if not, 
then after that thou shalt cut it down." Luke xiii. 6, etc. 

By this parable our blessed Saviour represented the goodness of 
the Almighty towards the Jews, in choosing them for his people, 
giving them the outward dispensations of religion, and informing them 
of the improvements he expected they should make of these ad- 



Life of our Lord Jesus Christ. 



383 



vantages, and the punishments he would inflict upon them in case 
they slighted such benevolent offers. He also represented by it, in a 
very beautiful manner, the unbounded mercies of the Almighty in 
sparing them at the intercession of his Son, and giving them a farther 
time of trial, and still greater advantages by the preaching of the 
blessed Jesus and his apostles ; concluding with an intimation, that 
if they neglected this last opportunity, they should perish without 
remedy. 

During Jesus' abode in the country of Perea, he observed, while 
he was preaching in one of the synagogues on the Sabbath-day, a 
woman, who, during the space of eighteen years, had been unable 
to stand upright. A daughter of Abraham laboring under so terri- 
ble a disorder, could not fail of attracting the compassion of the Son 
of God. He beheld this affecting object, he pitied her deplorable 
condition, he removed her complaint. She, who came into the syna- 
gogue bowed down with an infirmity, was, by the all-powerful word 
of the Son of God, restored to her natural health, and returned to 
her house upright and full of vigor. 

Such a display of divine power and goodness, instead of exciting 
the gratitude, so highly offended the master of the synagogue, that 
he openly testified his displeasure, and reproved the people as 
Sabbath-breakers, because they came on that day to be healed. 
" There are six days," said this surly ruler to the people, " in which 
men ought to work: in them therefore come and be healed, and not 
on the Sabbath-day." Luke xiii. 14. But our blessed Saviour soon 
silenced this hypocritical Pharisee, by showing that he had not de- 
viated from their own avowed practice. They made no scruple of 
loosing their cattle, and leading them to water on the Sabbath-day, be- 
cause the mercy of the action sufficiently justified them in performing 
it. And surely his action of loosing, by a single word, a woman, a ra- 
tional creature, a daughter of Abraham, that had been bound by an 
incurable distemper during the tedious space of eighteen years, was 
abundantly justified, nor could this bigoted ruler have thought other- 
wise, had not his reason been blinded by his superstition. " The 
Lord then answered him, and said, Thou hypocrite, doth not each 
one of you on the Sabbath loose his ox or his ass from the stall, and 
lead him away to watering ? And ought no': this woman, being a 
daughter of Abraham, whom Satan hath bound, lo, these eighteen 
years, be loosed from this bond on the Sabbath-day ? And when he 
had said these things, all his adversaries were ashamed ; and all the 



384 



Life of our Lord Jesus Christ. 



people rejoiced for all the glorious thiDgs that were done by him." 
Luke xiii. 15, etc. 

From this instance we may form some idea of the pernicious 
effects of superstition, which is capable of extinguishing reason, 
banishing compassion, and of eradicating the most essential princi- 
ples and feelings of the human breast. 

Our Lord having reproved the superstition of the ruler of the 
synagogue, and observing the acclamations of the people, then pro- 
ceeded to demonstrate the reason and truth which so effectually sup- 
ported his kingdom. For he repeated the parables of the grain of 
mustard-seed and of the leaven, to show the efficacious operations 
of the Gospel upon the minds of the children of men, and its rapid 
progress through the world, notwithstanding all the opposition of its 
most inveterate enemies. 

The great Redeemer having now planted the seeds of the Gospel 
in the country of Perea, crossed the Jordan, and traveled by slow 
journeys towards Jerusalem, preaching the Gospel in every village, 
and declaring the glad tidings of salvation to all the inhabitants of 
those countries. While he was thus laboring for the salvation of 
mankind, one of the persons who accompanied him asked him, 
t; Lord, are there few that be saved?" In all probability, the per- 
son who proposed this question, had heard the Son of God describe 
the success of the Gospel by the parables of the mustard-seed and 
leaven ; and his notions of the kingdom of the Messiah being those 
that were then entertained by the Jews in general, he meant a tem- 
poral salvation. But Jesus, to convince him that he never intended 
to erect a secular kingdom, answered the question in a spiritual man- 
ner, and told him that a small number only of the Jews would be 
saved ; exhorting them to embrace the offers of mercy before it was 
too late, for that many, after the period of their trial was concluded, 
and their state finally and irreversibly determined, should earnestly 
desire these benevolent offers, but should be denied their request. 
" Strive to enter in at the strait gate : for many, I say unto you, 
will seek to enter in, and shall not be able. When once the master 
of the house is risen up, and hath shut to the door, and ye begin to 
stand without and to knock at the door, saying, Lord, Lord, open unto 
us ; and he shall answer, and say unto you, I know you not whence ye 
are." Luke xiii. 24, 25. He also repeated, on this occasion, what 
he had before delivered in his famous sermon on the mount ; and 
what he had observed to the multitude in commendation of the cen- 
turion's faith. " Then shall ye begin to say, We have eaten and 



Life of our Lord Jesus Christ. 



385 



drunk in thy presence, and thou hast taught in our streets. But he 
shall say, I tell you I know you not whence ye are : depart from me, 
all ye workers of iniquity. There shall be weeping and gnashing of 
teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the 
prophets, in the kingdom of God, and you yourselves thrust out. 
And they shall come from the east, and from the west, and from the 
north, and from the south, and shall sit down in the kingdom of God. 
And, behold, there are last which shall be first, and there are first 
which shall be last." Luke xiii. 26, etc. 

Immediately after Jesus had thus preached the kingdom of God 
to the multitude, certain of the Pharisees came to him, and told him, 
that unless he departed thence Herod would destroy him : but this 
concern for his safety was altogether feigned, and their real design 
was no other than to intimidate him, hoping by that means to induce 
him to leave the country, and retire into Judea, where they did not 
doubt but the chief priests would find some method of putting him 
to death. Perhaps Herod himself was privy to this message, and 
desired that Jesus should leave his territories, though the agonies he 
had suffered on account of John the Baptist hindered him from making- 
use of force. That this was really the case, seems evident from the 
answer our blessed Saviour made to the Pharisees. "Go ye," said 
he to these hypocritical Israelites, and tell that fox, Behold, I cast 
out devils, and I do cures to-day and to-morrow, and the third 
day I shall be perfected. Nevertheless, I must walk to-day, and to- 
morrow, and the day following ; for it cannot be that a prophet 
perish out of Jerusalem." Luke xiii. 32, 33. 

Having given this answer to the Pharisees, he reflected on the 
treatment the prophets had received from the inhabitants of Jeru- 
salem ; pathetically lamented their obstinacy, and the terrible de- 
solation that would in a short time overtake them. "0 Jerusalem, 
Jerusalem, which killest the prophets, and stonest them that are sent 
unto thee ; how often would I have gathered thy children together, 
as a hen doth gather her brood under her wings, and ye would not ! 
Behold your house is left unto you desolate: and verily, I say unto 
you, Ye shall not see me, until the time come when ye shall say, 
Blessed is he that cometh in the name of the Lord." Luke 
xiii. 34, 35. 



CHAPTER XXIII. 



THE BLESSED JESUS ACCEPTS THE PHARISEE'S INVITATION A THIRD TIME DELIVERS 

DIVERS PARABLES, REPRESENTING THE REQUISITES FOR ADMITTANCE INTO THE KINGDOM 
OF GOD, THE CARE OF THE REDEEMER FOR EVERY ONE OF HIS PEOPLE, THE RECEPTION 
OF A PENITENT SINNER, AND THE PUNISHMENT OF MISUSING THE BENEFITS OF THE GOSPEL. 




Saviour having finished this awful ex- 
clamation and prediction, was invited by 
one of the Pharisees to his house. 
Though he knew that this invitation arose 
I8t) n °k fr° m a generous motive, yet, as he 
never shunned any opportunity of doing 
good, even to his most implacable enemies, 
he accepted it. At his entering the 
Pharisee's house, they placed before him a 
man that had a dropsy, doubtless with an intention to accuse him of 
healing on the Sabbath-day; being persuaded that he would work a 
miracle in favor of so melancholy an object. Jesus, who knew the 
secret thoughts of their hearts, asked the lawyers and Pharisees, 
whether it was " lawful to heal on the Sabbath-day?" But they 
refusing to give any answer to the question, Jesus laid his hand on 
the diseased person, and immediately his complexion returned, 
his body was reduced to its ordinary dimension, and his former 
health and strength renewed in an instant. So surprising a miracle 
might surely have convinced the Pharisees, that the author must 
have been endued with power from on high ; but, instead of being 
persuaded that he was a person sent from God, and labored only for 
the benefit of the children of men, they were contriving how they 
might turn this miracle to his disadvantage. Our Lord, however, 
soon disconcerted their projects, by proving that, according to their 
own avowed practice, he had done nothing but w T hat was truly lawful. 
"Which of you," said he, " shall have an ass or an ox fallen into a 
pit, and will not straightway pull him out on the Sabbath-day?" 
If a calamity happens to one of your beasts, you make no scruple 
of assisting it on the Sabbath, though the action may be attended 
with considerable labor: and surely I may relieve a descendant of 
Abraham, when nothing more is requisite than touching him with 
(386) 



Life of our Lord Jesus Christ. 



38T 



my hand. This argument was conclusive, and so plain, that the 
grossest stupidity must feel its force, and the most virulent malice 
could not contradict it. 

As the entertainment approached, our blessed Saviour had an 
opportunity of observing the pride of the Pharisees, and remarking 
what an anxiety each of them expressed to obtain the most honor- 
able place at the table. Nor did he let their improper behavior pass 
without a proper animadversion ; in which he observed, that pride 
generally exposed a person to many anronts, and that humility is 
the surest method of gaining respect. "When thou art bidden," 
said he, " of any man to a wedding, sit not down in the highest 
room ; lest a more honorable man than thou be bidden of him ; and 
he that bade thee and him come and say unto thee, Give this man 
place; and thou begin with shame to take the lowest room. But 
when thou art bidden, go and sit down in the lowest room ; that when 
he that bade thee cometh, he may say unto thee, Friend, go up 
higher : then shalt thou have worship in the presence of them that 
sit at meat with thee. For whosoever exalteth himself shall be 
abased; and he that humbleth himself shall be exalted." Luke 
xiv. 8, etc. 

Having thus addressed the guests in general, he turned to the 
master of the house and said unto him, "When thou makest a dinner 
or a supper, call not thy friends, nor thy brethren, neither thy kins- 
men, nor thy rich neighbors ; lest they also bid thee again, and a 
recompense be made thee. But when thou makest a feast, call the 
poor, the maimed, the lame, the blind." Luke xiv. 12, 13. Be very 
careful not to limit thy hospitality to the rich, but let the poor also 
partake of thy bounty. " And thou shalt be blessed ; for they cannot 
recompense thee ; for thou shalt be recompensed at the resurrection 
of the just." Luke xiv. 14. 

One of the Pharisees, ravished with the delightful prospect of the 
happiness good men enjoyed in the heavenly Canaan, cried out, 
"Blessed is he that shall eat bread in the kingdom of God!" 
Blessed is he who, being admitted into the happy regions of Paradise, 
shall enjoy the conversation of the inhabitants of those heavenly 
countries ; as those spiritual repasts must regale and invigorate his 
mind beyond expression. In answer to which, our blessed Saviour 
delivered the parable of the marriage supper, representing, by the 
invitation of the guests, the doctrine of the Gospel, and the success 
those beneficent invitations to the great feast of heaven should meet 
with among the Jews; foretelling that, though it was attended with 



388 



Life of our Lord Jesus Christ. 



every inviting circumstance, they would disdainfully reject it, and pre- 
fer the pleasures of a temporal existence to those of an eternal state ; 
while the Gentiles, with the greatest cheerfulness, would embrace 
the beneficent offer, and thereby be prepared to sit down with Abra- 
ham, Isaac, and Jacob, in the happy mansions of the kingdom of 
heaven. But as this parable was afterwards spoken by our blessed 
Saviour in the temple, we shall defer our observations on it till we 
come to the history where it was again delivered. 

When Jesus departed from the Pharisee's house, great multitude^ 
of people thronged him to hear his doctrine; but mistook the true 
intention of it, expecting he was going to establish the Messiah's 
throne in Jerusalem, and render all the nations of the world tributary 
to his power. The benevolent Jesus therefore took this opportunity 
to undeceive them ; and to declare, in the plainest terms, that his 
kingdom was not of this world ; and consequently that those, who ex- 
pected by following him to obtain temporal advantages, would find 
themselves wretchedly mistaken ; as, on the contrary, his disciples 
must expect to be persecuted from city to city, and hated of all men 
for his name's sake : though it was requisite, for those who would be 
his true followers, to prefer his service to the riches, grandeur, and 
pleasure of the world ; and to show, by their conduct, that they had 
much less respect and value for the dearest objects of their affections, 
than for him. " If any man come to me, and hate not his father, 
and mother, and his wife, and children, and brethren, and sisters, 
yea, and his own life also, he cannot be my disciple. And whoso- 
ever does not bear his cross, and come after me, cannot be my dis- 
ciple." Luke xiv. 26, 27. 

And, in order to induce them to weigh this doctrine attentively in 
their minds, he elucidated it with two opposite cases, that of an un- 
thinking builder, and that of a rash warrior. The former was obliged 
to leave the structure unfinished, because he had foolishly begun the 
building before he had computed the cost ; and the latter, reduced to 
the dilemma of being ingloriously defeated, or meanly suing for 
peace previous to the battle, having rashly declared war before he 
had considered the strength of his own and his enemy's army. " So 
likewise, whosoever he be of you," added the blessed Jesus, "that 
forsaketh not all that he hath, he cannot be my disciple." Luke 
xiv. 33. 

The publicans and sinners, roused by the alarming doctrine of 
our Lord, listened to it attentively. This opportunity was readily 
embraced by the great Redeemer of mankind, who not only conde- 



Life of our Lord Jesus Christ. 391 



scended to preach to them the happy tidings of eternal life, hut even 
accompanied them to their own houses ; that, if possible, the seeds 
of the Gospel might take root in their hearts. But this condescen- 
sion of the meek and humble Jesus, was considered by the haughty 
Pharisees as an action too mean for the character of a prophet. 
They murmured, and were highly displeased at the condescension 
which ought to have given them the greatest joy. But Jesus soon 
showed them their mistake, by repeating to them the parables of 
the lost sheep and piece of money. Intimating thereby, the great 
care all prophets and pastors ought to take of those committed to 
their care, and the obligation they lay under of searching diligently 
for every wandering sinner, whose conversion is a grateful offering 
to the Almighty. " There is joy in the presence of the angels of 
God over one sinner that repenteth." Luke xv. 10. 

To illustrate this doctrine still further, and to show to the greatest 
sinner the willingness of God to receive him into his grace and 
favor, if convinced of his unworthy and lost condition in himself, 
and imploring forgiveness through the merits of Jesus Christ, and 
the renewal of his heart by the efficacious influences of his Spirit, 
he delivered the expressive parable of the prodigal son. 

A certain man had two sons, the younger of whom, not content 
to live in his father's house, safe under his protection, and happy 
under his eye, desired his father to give him the portion of goods 
which fell to his share. The indulgent father did not hesitate to 
grant his request; but the ungrateful son had no sooner obtained 
what he asked of his parent, than he left the presence and neighbor- 
hood of so kind a father, and retired into a far country, where he 
had an opportunity of indulging, without restraint, his wicked incli- 
nations ; and there he wasted his substance in riotous living. Hav- 
ing thus consumed the portion given him by his indulgent parent, he 
began to feel the miseries of want, and, to add to his misfortunes, 
a terrible famine arose in that land; so that he soon became ac- 
quainted with the sharp stings of hunger. In this distressed condi- 
tion he joined himself to a citizen of that country, willing to try 
every expedient rather than return to his kind, his merciful father, 
and humbly confess his faults. His master, from a just contempt 
of his former prodigality, employed him in the meanest and most 
contemptible offices ; he sent him into his field to feed swine. Behold 
here, ye sons of extravagance, a change indeed ! Behold this 
thoughtless prodigal, reduced at once from a life of voluptuousness 
and gayety, a life of pleasure and excess, to a life of the most abject 



392 



Life of our Lord Jesus Christ. 



slavery, a life of penury and want ! Nay, so great was his hunger, 
so prodigious his distress, that he would even have been contented, 
in this miserable state, to have satisfied the cravings of hunger with 
the husks eaten by the swine: but no man relieved him, no man 
showed the least compassion for him ; so that the very swine were 
in a better condition than this miserable prodigal ! 

Thus miserably reduced, he was brought to himself: he had hith- 
erto been in a state of utter forgetfulness, but now began to reflect 
on his happy condition while he continued with his father, before 
he had deviated from the paths of virtue, and to compare it with his 
present deplorable condition. " How many hired servants of my 
father," said he to himself, "have bread enough, and to spare, and 
I perish with hunger?" I will therefore, undeserving as I am, have 
recourse to his mercy and favor. " I will arise and go to my father," 
for such he still is ; and I, though wretched and lost, am yet his son : 
I will therefore say unto him, "Father, I have sinned against hea- 
ven and before thee, and am no more worthy to be called thy son;" 
that happiness is too great for me to expect or desire. I have, by 
my behavior, forfeited all right to so endearing, so valuable a title : 
make me as one of thy hired servants. I desire nothing more than 
that thou wouldst mercifully "receive me as one of thy hired ser- 
vants." 

Having thus taken a firm resolution of throwing himself at the 
feet of his father, and imploring forgiveness for his past offences, he 
did not delay to put it immediately into execution ; he arose, and 
with the utmost expedition came to his father. 

A scene of tenderness and affection, amazingly pathetic, now pre- 
sents itself to our view. His kind, his affectionate father, saw him 
while he was yet afar off: his bowels yearned towards him, he had 
compassion on his lost, his ruined child : paternal fondness would 
not suffer him to forbear ; he ran to meet him, he fell on his neck, 
he kissed him. Encouraged by this kind reception, the son fell 
down at his father's feet, and began to make confession of his faults, 
to plead his own unworthiness, to request his father's pardon : 
"Father," said he, "I have sinned against heaven, and in thy sight, 
and am no more worthy to be called thy son." He was not suffered 
to proceed any further, the love of his parent prevented the rest ; 
he commanded his servants to bring the best robe and put it on 
him ; to put a ring on his hand, and shoes on his feet ; and to kill 
the fatted calf, that they might eat and be merry. " For this my 



Life of our Lord Jesus Christ, 393 

son," said he, " was dead, and is alive again ; he was lost, and is 
found." 

During this transaction, the elder brother was in the field properly 
employed in his father's business ; but returning from thence, and 
hearing the sound of mirth, music, and dancing, he called one of the 
servants, and asked what these things meant ? The servant replied, 
that his younger brother was returned, and that his father had killed 
the fatted calf, because he had received him safe and sound. This 
news greatly displeased the elder son; he was very angry, and re-, 
fused to go in ; upon which his father came out, and entreated him ; 
but he replied, "Lo, these many years do I serve thee, neither 
transgressed I at any time thy commandment ; and yet thou never 
gavest me a kid that I might make merry with my friends : but as 
soon as this thy son was come, which hath devoured thy living with 
harlots, thou hast killed for him the fatted calf." Luke xv. 29, etc. 

His father, with the most amiable condescending tenderness, re- 
plied, " Son, thou art ever with me, and all that I have is thine. It 
was meet that we should make merry and be glad ; for this thy 
brother was dead, and is alive again; and was lost, and is found." 
Though he hath devoured my living with harlots, yet he is both thy 
brother and my son ; thou shouldest not therefore be angry because 
he has repented, and is returned, after we thought him irrecoverably 
lost. 

Thus beautifully did our Lord represent the work of grace on the 
heart of man, from the first conviction of sin to the absolute con- 
fession of it ; showing, at the same time that there can be no true 
confession without a thorough consciousness of guilt, a sense of our 
lost state, and an entire reliance on the mercy of God through 
Christ our Lord. 

There are three expositions given of this instructive representa- 
tion, each of which seems to have some place in the original design; 
for it should be observed, and carefully remembered, that the para- 
bles and doctrines of our Saviour are by no means to be confined ab- 
solutely to one single point of view, since they frequently have re- 
lation to different objects, and consequently prove the riches and 
depth of the manifold wisdom of God. 

In this parable, for instance, the great and principal doctrine in- 
tended to be particularly inculcated is, that sinners, upon their re- 
pentance and faith, are gladly received into favor ; or, that there 
is joy in heaven over one sinner that repenteth. There are, how- 
ever, two other expositions of this parable ; the first is that of the 



394 



Life of our Lord Jesus Christ. 



greatest part of the ancients, who expound it of Adam. He was 
made in the image of God, and endowed with many other excellent 
gifts, which he might have used happily, had he "been content to stay 
in his Father's house ; but like this younger brother, who foolishly 
desired his portion of goods to himself, that he might be his own 
master, and under no confinement or restriction, he was unwilling 
to remain under the obedience of the divine precept; he was de- 
sirous of having a free use of things in Paradise, and by the devil's 
instigation effected a wretched independency, which caused him to 
break the divine command, and eat of the forbidden tree, to obtain 
the knowledge of good and evil. Thus he lost, for himself and his 
posterity, the substance put at first into his possession ; but his hea- 
venly Father, on his and his posterity's return, hath provided such 
grace and compassion for them, that they may be reinstated in their 
former place and favor. And the same grace not being granted to 
the higher order of intellectual beings, the fallen spirits, is the cause 
of their murmuring against God and men, represented by the answer 
of the elder brother in this parable. 

Others, secondly, with a much greater show of probability, ex- 
pound this parable of the two people, the Jews and Gentiles, who 
have both one Father, even God. And while they both continued 
in their Father's house, the true church, they wanted for nothing ; 
there was plenty of food for the soul, there was substance enough 
for them both. But the latter, represented by the younger brother, 
possessed of his share of knowledge, went into a strange country, 
left God, and spent his substance, the evidence and knowledge of 
the Almighty, fell into idolatry, and wasted all he had in riotous 
living; all his knowledge of God, in the loose and absurd ceremonies 
of idolatry. Then behold a mighty famine arose in that land ; the 
worship of the true God was banished the country. In this dread- 
ful dearth and hunger he joined himself to the devil, and worked all 
" uncleanness with greediness." But finding nothing to satisfy his 
spiritual hunger, this prodigal, long estranged from his Father, re- 
flecting on his spiritual famine, and his own severe wants, humbly 
confessed his faults, returned to his offended Father, was re-admitted 
into favor, and blessed with the privileges of the Gospel. But the 
elder brother, the Jewish church, daily employed in the field of legal 
ceremonies, and who had long groaned under the yoke of the law, 
seeing the Gentiles received into the covenant of the Gospel, obtain 
the remission of sins, and the hopes of everlasting life, murmured 
against the benevolent acts of the Almighty. God, however, out of 



Life of our Lord Jesus Christ. 



305 



his great compassion, pleaded pathetically the cause with the elder 
brother ; offered him all things, upon supposition of his continuing 
in his obedience, and declared that he had delivered the nation from 
the heavy yoke of the ceremonial law. 

Thus the parable has a very clear and elegant exposition; the 
murmuring of the elder brother is explained to us without the least 
difficulty; and as the offence of receiving the Gentiles to pardon and 
peace through Jesus Christ was so great a stumbling-block to the 
Jews, it is natural to imagine that our Saviour intended to obviate 
and remove it by this excellent parable. It is however evident, both 
from the context and the occasion of delivering it, that the third 
interpretation is the first in design and importance. The publicans 
and sinners drew near to hear Jesus. This gave occasion to a mur- 
muring among the Pharisees; and upon their murmuring, our 
Saviour delivered this and two other parables, to show that, if they 
would resemble God and the celestial host, they should, instead of 
murmuring, rejoice at seeing sinners willing to embrace the doctrines 
of the Gospel, because there is joy in the presence of God and his 
angels over one sinner that repenteth, more than over ninety and. 
nine just persons that need no repentance. 

The obstinacy and malicious temper of the Pharisees, who opposed 
every good doctrine, made a deep impression on the spirit of the 
blessed Jesus; he did not therefore content himself barely with justi- 
fying his receiving sinners in order to their being justified and saved 
through him, but, in the presence of the Scribes and Pharisees, 
turned himself to his disciples, and delivered the parable of the art- 
ful steward, as an instance of the improvements made by the children 
of this world, in embracing every opportunity and advantage for im- 
proving their interests. " There was," said he, "a certain rich man 
which had a steward ; and the same was accused unto him that he 
had wasted his goods. And he called him, and said unto him, How 
is it that I hear this of thee ? Give an account of thy stewardship ; 
for thou mayest be no longer steward." Luke xvi. 1, 2. 

This reprimand of his lord, and the inward conviction of his own 
conscience that the accusation was just, induced him to reflect on 
his own ill-management of his lord's affairs, and in what manner he 
should support himself when he should be discharged from his ser- 
vice: "What shall I do?" said he, "for my lord taketh away from 
me the stewardship ; I cannot dig, to beg I am ashamed." Luke xvi. 3. 
In this manner he deliberated with himself, and at last resolved on the 
following expedient in order to make himself friends who would succor 
him in his distress : "I am resolved what to do, that when I am put 



396 



Life of our Lord Jesus Christ. 



out of the stewardship, they may receive me into their houses. So 
he called every one of his lord's debtors unto him, and said unto the 
first, How much owest thou unto my lord ? And he said, An hundred 
measures of oil. And he said unto him, Take thy bill, and sit down 
o^ickly and write fifty. Then said he to another, And how much 
owest thou? And he said, An hundred measures of wheat. And 
he said unto him, Take thy bill and write fourscore." Luke xvi. 4, etc. 

To illustrate this parable, we beg leave to observe, that the riches 
and trade of the Jews originally consisted principally in the products 
of the earth : they were, if we may be allowed the expression, a na- 
tion of farmers and shepherds ; so that their wealth chiefly arose 
from the produce of their flocks and herds, and the fruits of the 
earth ; their corn, their wine, and their oil. 

Thus the steward, to secure the friendship of his lord's tenants, 
bound them to him under a lasting obligation : and his master, when 
he heard of the proceeding of the steward, commended him, not be- 
cause he acted honestly, but because he had acted wisely ; he commend- 
ed the art and address he had shown in procuring a future subsistence ; 
he commended the prudence and ingenuity he had used with regard 
to his own private interest, and to deliver him from future poverty 
and distress. "For the children of this world," added the blessed 
Jesus, "are in their generation wiser than the children of light." 
They are more prudent and careful, more anxious and circumspect 
to secure their possessions in this world, than the children of light 
are to secure in the next an eternal inheritance. "And I say unto 
you, Make to yourselves friends of the mammon of unrighteousness ; 
that, when ye fail, they may receive you into everlasting habitations." 
Luke xvi. 9. 

This advice of our Saviour is worthy our most serious attention ; the 
best use we can make of our riches being to employ them in promot- 
ing the salvation of others. For if we use our abilities and interests 
in turning sinners from the evil of their ways ; if we spend our 
wealth in this excellent service from pure motives, and to the glory 
of God ; we shall have the good- will of all the heavenly beings, who 
will greatly rejoice at the conversion of sinners, and with open arms 
receive us into the mansions of felicity. 

But this is not the whole application our Saviour made of this 
parable. He added, that if we made use of our riches in the man- 
ner he recommended, from a principle of love to God and men, we 
should be received into those everlasting habitations where all the 
friends of virtue and religion reside; because, by our fidelity in 
managing the small trust of temporal advantages committed to 



Life of our Lord Jesus Christ. 



397 



our care, we show ourselves capable of a much greater trust in 
heavenly employments. But if, on the contrary, we do not apply 
our riches to the glory of God and the good of mankind, we shall be 
forever banished from the abode of the blessed; because, in behav- 
ing unfaithfully in the small trust committed to us here, we render 
ourselves both unworthy and incapable of a share in this everlasting 
inheritance. " He that is faithful in that which is least, is faithful 
also in much : and he that is unjust in the least, is unjust also in 
much. If, therefore, ye have not been faithful in the unrighteous 
mammon, who will commit to your trust the true riches ? And if 
ye have not been faithful in that which is another man's, who shall 
give you that which is your own?" Luke xvi. 10, etc. 

And if, while you are God's stewards and servants, ye desert 
your trust, and become slaves to the desire of riches, you can expect 
no other than to be called to a strict account of your stewardship ; 
covetousness being as absolutely inconsistent with a true concern 
for the cause of Christ, as it is for a man to undertake at one and 
the same time to serve two masters of contrary dispositions and 
opposite interests. "No servant can serve two masters: for either 
he will hate the one, and love the other ; or else he will hold to the 
one and despise the other. Ye cannot serve God and mammon." 
Luke xvi. 13. 

The hypocritical Pharisees treated this observation with derision. 
To which our Lord replied, " Ye are they which justify yourselves 
before men ; but God knoweth your hearts : for that which is highly 
esteemed among men is abomination in the sight of God." Luke 
xvi. 15. 

Such is the parable, and such is our Lord's application of it ; from 
whence the main intention and design of it is very evident. It was 
intended to incite us to a zealous concern for our future and eternal 
state, by making a due use of the means of grace, and working out 
our own salvation with fear and trembling ; yet remembering, that 
it is God who worketh in us both to will and to do of his own good 
pleasure : and if we thus employ our spiritual talents, we shall, 
through the merits of Jesus Christ, joyfully stand at the right hand 
of the great Judge of all the earth, and receive from him a public 
testimony of our faith and love — " Come, ye blessed of my Father ? 
inherit the kingdom prepared for you from the foundation of the 
world : for I was an hungered, and ye gave me meat : I was thirsty, 
and ye gave me drink : I was a stranger, and ye took me in : naked, 
and ye clothed me : I was sick, and ye visited me : I was in prison, 
and ye came unto me." Mat. xxv. 34, etc 
24 



CHAPTER XXIV. 



JESUS REBUKES THE INSOLENT DERISION OF THE PHARISEES — DESCRIBES, BY A PARABLE, 
THE NATURE OP FUTURE REWARDS AND PUNISHMENTS ', AND ENFORCES THE DOCTRINE 
OF MUTUAL FORBEARANCE. 

HE doctrines lately delivered by our Lord, 
being so repugnant to the avaricious prin- 
ciples of the Pharisees, they attended to 
the doctrine of our Saviour with regard 
to the true use of riches, and the impos- 
sibility of men serving God and mammon ; 
but at the same time they derided him as 
a visionary speculatist, who despised the 
pleasures of this world, for no other rea- 
son than because he was not able to procure them. It is therefore 
no wonder that men, who had shown such a complication of the very 
worst dispositions, should receive a sharp rebuke from the meek and 
humble Jesus : accordingly he told them, that they made indeed spe- 
cious pretences to extraordinary sanctity, by outwardly shunning the 
company of sinners ; while in private they made no scruple of hav- 
ing society with them, or even of joining with them in their wicked- 
ness. " Ye are they which justify yourselves before men ; but God 
knoweth your hearts." Ye may indeed cover the foulness of your 
crimes with the painted cloak of hypocrisy, and in this disguise de- 
ceive those who look no farther than the outside : but ye cannot 
screen your wickedness from the penetrating eye of Omnipotence, to 
whom all things are naked and exposed, and who judges of things, 
not by their appearances, but according to truth; it is therefore no 
wonder that he often abhors both persons and things that are held 
by men in the highest estimation : " for that which is highly esteemed 
among men, is abomination in the sight of God." 

This affected sanctity, while the mind is unrenewed, is an abomi- 
nation to the God of purity and truth. Jesus Christ detested hy- 
pocrisy, and frequented the company of publicans and sinners to 
bring about their conversion ; the Mosaic dispensation, which made 
a difference between men, ceasing when John the Baptist first 
preached the doctrine of repentance ; and the Gospel dispensation, 
(398) 




Life of our Lord Jesus Christ. 



399 



which admits all repenting sinners without distinction, then com- 
menced. "The law and the prophets were until John; since that 
time the kingdom of God is preached, and every man presseth into 
it." Luke xvi. 16. Think not that I mean to destroy, but to fulfill, 
the law, which is of essential obligation ; for till the law is abro- 
gated, the least of its precepts ought not to be neglected. " It is 
easier for heaven and earth to pass, than one tittle of the law to 
fail." Luke xvi. 17. 

After treating of these particulars, he proceeded to consider the 
love of pleasure, so highly valued by the Pharisees, whose lust dis- 
covered itself by their frequent divorces ; a practice which our 
blessed Saviour justly condemned: "Whosoever putteth away his 
wife, and marrieth another, committeth adultery : and whosoever 
marrieth her that is put away from her husband, committeth adul- 
tery." Luke xvi. 18. These reasons were clear and unanswerable; 
but the Pharisees, stupified and intoxicated with sensual pleasures, 
were deaf to every argument, how powerful soever, provided it was 
leveled against their lusts. In order to illustrate this truth, confirm 
his assertion, and rouse these hypocritical rulers from their lethargy, 
he delivered the awakening history of the rich man and the beggar. 

" There was a certain rich man which was clothed in purple and 
fine linen, and fared sumptuously every day. And there was a cer- 
tain beggar, named Lazarus, who was laid at his gate, full of sores 
and desiring to be fed with the crumbs that fell from the rich man's 
table : moreover," so great was his affliction, so extreme his distress, 
that " the dogs came and licked his sores." Thus afflicted in life, 
the Almighty at last released him; "the beggar died, and was car- 
ried by the angels into Abraham's bosom." Nor could the rich 
man's wealth exempt him from the stroke of death : " the rich man 
also died, and was buried." But behold now the great, the awful 
change ! " In hell he lifted up his eyes, being in torments, and 
seeth Abraham afar off," and the late despised and afflicted Lazarus 
in his bosom. In this agony of pain and distress, he cried to Abra- 
ham, his earthly father, begging that he would take pity on him, 
and send Lazarus to give him even the least degree of relief, that 
of dipping the tip of his finger in water to cool his tongue, for his 
torment was intolerable. " Father Abraham, have mercy on me, 
and send Lazarus, that he may dip the tip of his finger in water, 
and cool my tongue ; for I am tormented in this flame. But Abra- 
ham said, Son, remember that thou in thy lifetime receivedst thy 
good things, and likewise Lazarus evil things ; but now he is com- 



400 



Life of our Lord Jesus Christ. 



forted, and thou art tormented. And besides all this, between us 
and you there is a great gulf fixed ; so that they which would pass 
from hence to you cannot ; neither can they pass to us that would 
come from thence." Luke xvi. 24, etc. 

The miserable wretch, finding it impossible to procure any relief 
for himself, was desirous of preserving his thoughtless relations from 
the like distress. " Then said he, I pray thee therefore, father, that 
thou wouldest send him to my father's house : for I have five breth- 
ren ; that he may testify unto them, lest they also come into this 
place of torment." Luke xvi. 27, 28. This also was a petition that 
could not be granted. It is too late to hope for relief, when the 
soul is cast into the bottomless pit. They may learn, said Abraham, 
the certainty of the immortality of the soul from the books of Moses 
and the prophets, if they will give themselves the trouble to peruse 
them attentively. To which the miserable object replied, that the 
books of Moses and the prophets had been ineffectual to him, and he 
feared would be so to his brethren. But if one actually arose from 
the dead, and appeared to them, they would certainly repent, and 
embrace those offers of salvation they had before slighted. " Nay, 
father Abraham ; but if one went unto them from the dead, they 
will repent." But Abraham told him, that in this he was greatly 
mistaken, for that if they refused to believe the evidence of a future 
state contained in the writings of Moses and the prophets, the tes- 
timony of a messenger from the dead would not be sufficient to con- 
vince them. " If they hear not Moses and the prophets, neither 
will they be persuaded though one rose from the dead." 

This truth, asserted by Abraham, has been abundantly proved by 
undeniable facts ; from whence it has appeared, that those who will 
not be convinced by a standing revelation, will not be convinced 
though one rose from the dead. These very Jews to whom our 
Saviour spoke, were remarkable instances of this truth : they were 
fully assured that another Lazarus was, by the power of Christ, 
raised from the dead after he had lain several days in the tomb : a 
fact which they were so far from being able to disprove, that they 
attempted to kill Lazarus ; as if, by this wicked action, they could 
have destroyed his evidence. Nay, they still had a more lively proof 
in the resurrection of Jesus himself, which they were so far from be- 
ing able to deny, that they bribed the soldiers to spread that sense- 
less tale, that his disciples came by night and stole him away while 
they slept. So true were Abraham's words, that they who believe 



Life of our Lord Jesus Christ. 



401 



not Moses and the prophets, which testify of Christ and his eternal 
redemption, would not be persuaded though one rose from the dead 
There is not a more awakening and alarming example than this 
parable through the whole Gospel : it is drawn in such lively colors, 
that many, in all ages of the church, have considered it not as a 
parable, but as a real history : but however this be, the important 
truths delivered in it are equally clear and equally certain. They 
are designed to describe the difference between this state and a fu- 
ture, between the children of this world and the children of light ; 
the former having had their portion of happiness here, but that of 
the latter being reserved to a glorious one hereafter. 

Jesus Christ shows us the period of all the prosperity of the 
wicked, and of all the calamities with which good men may be ex- 
ercised. And what availed the luxuries of life, or the magnificence 
of burial, to a wretch tormented in flames ? Surely the fierceness 
of those flames would be proportionable to the luxury in which he 
had formerly lived, and the sense of his torment be heightened by 
the delicacy he had once indulged. May those unhappy persons, 
who place their happiness and glory in being clothed in purple and 
fine linen, and faring sumptuously every day, take warning from one 
greater than Moses and the prophets, from one that came from the 
dead to enforce it, that they pass not into that place of torment ! 

Having thus reprimanded the Pharisees, our Lord took occasion 
to speak of affronts and offences, described their evil nature, and 
their dreadful punishment. "It is impossible," said he, "but that 
offences will come : but woe unto him through whom they come ! It 
were better for him that a millstone were hanged about his neck, 
and he cast into the sea, than that he should offend one of these 
little ones." Luke xvii. 1, 2. That is, the children of God, the fol- 
lowers of the Lamb, must meet with disgrace, reviling, and persecu- 
tion here : but woe unto those who revile and persecute them, they 
had better undergo the worst of temporal judgments than the awful 
one that shall, ensue. 

He spake also against a quarrelsome temper in his servants, espe- 
cially in the ministers and teachers of religion, prescribed a season- 
able and prudent reprehension of the fault, accompanied with 
forgiveness on the part of the persons injured, as the best means of 
disarming the temptation that may arise from thence. " Take heed 
to yourselves : if thy brother trespass against thee, rebuke him ; 
and if he repent, forgive him. And if he trespass against thee 



402 



Life of our Lord Jesus Christ. 



seven times in a day, and seven times in a day turn again to thee, 
saying, I repent; thou shalt forgive him." Luke xvii. 3, 4. 

It should be observed, that this discourse on forgiveness, uttere-d 
at a time when the Pharisees had just accused him falsely, by call- 
ing him a false teacher, sufficiently proves how truly he forgave them 
all the personal injuries they had committed against him ; and 
should be a powerful recommendation of that amiable disposition, 
which leads to the forgiveness of injuries. 

But however beautiful these discourses of our Saviour appear 
when examined with attention, they seem to have staggered the 
faith of his disciples and followers ; perhaps they still imagined that 
he would shortly erect a temporal kingdom, and distribute among 
them the rewards they expected for their services. If so, they 
might well desire their Master " to increase their faith ;" as dis- 
courses like these had a very different tendency from what might 
naturally have been expected from one, who was going to establish 
the throne of David, and extend his sceptre over all the kingdoms 
of the earth ; but however this be, our Saviour told them, that if 
they had the smallest degree of true faith, it would be sufficient for 
overcoming all temptations, even those which seem as difficult to be 
conquered, as the plucking up trees, and planting them in the ocean. 
" If ye have faith as a grain of mustard-seed, ye might say unto 
this sycamore-tree, Be thou plucked up by the roots, and be thou 
planted in the sea, and it should obey you." Luke xvii. 6. 



CHAPTER XXV. 




ODE LORD IS APPLIED TO IN BEHALF OP LAZARUS — CURES TEN PERSONS OP THE LEPROSY 
IN SAMARIA J AND RESTORES LAZARUS TO LIFE. 

OON after our blessed Saviour had finished 
these discourses, Lazarus, one of his friends, 
fell sick at Bethany ; a village about two 
miles from the countries beyond Jordan, 
where Jesus was now preaching the Gospel. 
The sisters of Lazarus, finding his sickness 
was of a dangerous kind, thought proper 
to send an account of it to Jesus ; being 
firmly persuaded that he who had cured so 
many strangers, would readily come and give health to one whom 
he loved in so tender a manner. "Lord," said they, "behold, he 
whom thou lovest is sick ;" they did not add, Come down and heal 
him, make haste and save him from the grave ; it was sufficient for 
them to relate their necessities to their Lord, who was both able and 
willing to help them in their distress. 

" When Jesus heard that, he said, This sickness is not unto death." 
This declaration of the benevolent Jesus being carried to the sisters 
of Lazarus, must strangely surprise them, and exercise both theirs 
and his disciples' faith ; since it is probable, that before the mes- 
senger arrived at Bethany, Lazarus had expired. Soon after, Jesus 
positively assured his disciples that "Lazarus was dead." 

The evangelist, in the beginning of this account, tells us that 
Jesus loved Martha, and her sister, and Lazarus ; and also, that 
after he had received the message, he abode two days in the same 
place where he was. His design in this might be to intimate, that 
his lingering so long after the message came, did not proceed from 
a want of concern for his friends, but happened according to the 
counsels of his own wisdom. For the length of time which Lazarus 
>lay in the grave, put his death beyond all possibility of doubt, 
removed every suspicion of fraud, and consequently afforded Jesus 
a fit opportunity of displaying the love he bore to Lazarus, as well 
as his own divine power in his undoubted resurrection from the dead. 

while in painful 
(403) 



His sisters, indeed, were by this means kept a 



404 



Life of our Lord Jesus Christ. 



anxiety, on account of their brother's life, and at last pierced by the 
sorrows of seeing him die ; yet they must surely think themselves 
abundantly recompensed by the evidence, according to the Gospel, 
from this astonishing miracle, as well as by the inexpressible surprise 
of joy they felt, when they again received their brother from the 
dead. 

Two days being thus expired, Jesus said to his disciples, " Let m 
go into Judea again." John xi. 7. His disciples were astonished 
at this proposal, and the recollection of his late danger in that 
country alarmed them: "Master," said they, " the Jews of late 
sought to stone thee : and goest thou thither again ?" Wilt thou 
hazard thy life among those who desire nothing more than to find 
an opportunity of killing thee? " Jesus answered, Are there not 
twelve hours in the day ? If any man walk in the day he stumbleth 
not, because he seeth the light of this world; but if a man walk in 
the night, he stumbleth, because there is no light in him." John 
xL 9, 10. 

By this he intended to inform his disciples, that those who lived 
by faith, and acted under the infallible influence of the divine 
Spirit, could not stumble ; whereas, those who followed the direc- 
tions of unenlightened reason were liable to perpetual error. 

Jesus, having removed their groundless apprehensions, and 
strengthened their faith, that he might clearly explain to them the 
cause of his going to Judea again, told them, " Our friend Lazarus 
sleepeth ; but I go that I may wake him out of sleep." The dis- 
ciples, understanding his discourse in a literal sense, replied, "Lord, 
if he sleep, he shall do well;" his distemper is abated, and he in all 
probability is recovering. It would be therefore highly unseason- 
able in us, to take two days' journey only to awake him out of his 
sleep. Thus they discovered their fears, and hinted to their Master 
that it would be far safer to continue where they were, than to take 
a hazardous journey into Judea. 

They were however mistaken ; for the evangelist informs us that 
he " spake of his death ; but they thought he had spoken of taking 
of rest in sleep." Jesus therefore, to remove any doubt, said plainly 
to them, — " Lazarus is dead. And I am glad for your sakes that I 
was not there ; to the intent ye may believe." I am glad for your 
sakes that I was not in Judea before he died ; for had I been there, 
and restored him to his health, your faith in me as the Messiah, 
must have wanted the great confirmation it shall now receive, by 
your beholding me raise him again from the dead. 



Life of our Lord Jesus Christ. 



405 



Having thus given his disciples a proof of his divine knowledge, 
and of the designs of Providence in the death of Lazarus, our 
blessed Saviour added, "Nevertheless let us go unto him." Thu? 
Jesus, who could have raised Lazarus without opening his lips, or rising 
from his seat, leaves his place of retirement beyond Jordan, and 
takes a journey into Judea, where the Jews lately attempted to 
kill him ; becauce his being present in person, and raising Lazarus 
again to life before so many witnesses at Bethany, where he died, 
and was so well known, would be the means of bringing the men of 
that place, as well as others who should hear of it, even in future 
ages, to receive the doctrine of a resurrection to eternal life ; an ad- 
mirable proof of which, and as an emblem of it, he gave them this 
great miracle. 

Jesus having thus declared his resolution of returning into Judea, 
Thomas, conceiving nothing less than destruction from such a jour- 
ney, yet unwilling to forsake his Master, said, " Let us also go, that we 
may die with him." Let us not forsake our Master in this danger- 
ous journey, but accompany him into Judea, that if the Jews, whose 
inveteracy we are well acquainted with, should take away his life, 
we may also expire with him. 

The journey to Judea being thus resolved on, Jesus departed with 
his disciples, and in his way to Bethany passed through Samaria and 
Galilee. " And as he entered into a certain village, there met him 
ten men that were lepers, which stood afar off : and they lifted up 
their voices and said, Jesus, Master, have mercy on us. And when 
he saw them he said unto them, Go, show yourselves unto the priests. 
And it came to pass, that as they went they were cleansed." Luke 
xvii. 12, etc. 

Among these miserable objects, one of them was a native of the 
country ; who, perceiving that his cure was completed, came back, 
praising God for the great mercy he had received. He had kept at a 
distance from our Saviour, but being now sensible that he was entirely 
clean, he approached his benefactor, that all might have an oppor- 
tunity of beholding the miracle ; and fell on his face at his feet, 
thanking him, in the most humble manner, for his condescension in 
healing him of so terrible a disease. Jesus, in order to intimate that 
those who were enlightened with the knowledge of the truth, ought 
at least to have shown as great sense of piety and gratitude as this 
Samaritan, asked, " Were there not ten cleansed ? but where are 
the nine ? There are not found that returned to give glory to God, 
save this stranger." Luke xvii. 17. 



406 



Life of our Lord Jesus Christ. 



Jesus and his disciples now continued their journey towards 
Bethany, where he was informed, by some of the inhabitants of that 
village, that Lazarus was not only dead, as he had foretold, but had 
now lain in the grave four days. The afflicted sisters were over- 
whelmed with sorrow: so that many of the Jews from Jerusalem 
came to comfort them concerning their brother. 

It seems the news of our Lord's coming had reached Bethany be- 
fore he arrived at the village ; for Martha, the sister of Lazarus, 
being informed of his approach, went out and met him ; but Mary, 
who was of a more melancholy and contemplative disposition, sat 
still in the house. No sooner was she come into the presence of 
Jesus, than in an excess of grief she poured forth her complaint : 
" Lord," said she, " if thou hadst been here my brother had not died." 
If thou hadst complied with the message we sent thee, I well know 
that thy interest with Heaven had prevailed : my brother had been 
cured of his disease, and preserved from the chambers of the grave. 

Martha doubtless entertained a high opinion of our Saviour's 
power ; she believed that death did not dare to approach his presence ; 
arid consequently, if Jesus had arrived at Bethany before her brother's 
dissolution, he had not fallen a victim to the king of terrors. But 
she imagined it was not in his power to heal the sick at a distance ; 
though, at the same time, she seemed to have some dark and im- 
perfect hopes that our blessed Lord would still do something for her. 
" But I know," said she, " that even now, whatsoever thou wilt ask 
of God, God will give it thee." She thought that Jesus could obtain 
whatsoever he desired by prayer ; and therefore did not found her 
hopes on his power, but on the power of God through his intercession. 
She doubtless knew that the great Redeemer of mankind had raised 
the daughter of Jairus, and the widow's son at Nain, from the dead ; 
but seems to have considered her brother's resurrection as much 
more difficult ; probably because he had been longer dead. 

But Jesus, who was willing to encourage this imperfect faith of 
Martha, answered, " Thy brother shall rise again." As these words 
were delivered in an indefinite sense with regard to time, Martha 
understood them only as an argument of consolation, drawn from the 
general resurrection ; and accordingly answered, " I know that he 
shall rise again at the resurrection at the last day." She was firmly 
persuaded of that important article of the Christian faith, the " re- 
surrection of the dead;" at which important hour she believed her 
brother would rise from the dust. And here she seems to have ter- 
minated all her hopes, not thinking that the Son of God would call 



Life of our Lord Jesus Christ. 



407 



her brother from the sleep of death. Jesus therefore, to instruct her 
in the great truth, replied, " I am the resurrection and the life." 
I am the author of the resurrection, the fountain and giver of that 
life they shall then receive ; and therefore can, with the same ease, 
raise the dead now as at the last day. " He that believeth in me, 
though he were dead, yet shall he live ; and whosoever liveth and 
believeth in me, shall never die. Believest thou this?" To which 
Martha answered, Yea, Lord ; I believe that thou art the Christ, the 
Son of God, which should come into the world. I believe that thou 
art the true Messiah, so long promised by the prophets, and there- 
fore believe that thou art capable of performing every instance of 
power that thou art pleased to claim. 

Martha now seemed to entertain some confused expectations of 
her brother's immediate resurrection; and leaving Jesus in the field, 
ran and called her sister, according to his order, being willing that 
both Mary and her companions should be witnesses of this stupen- 
dous miracle. 

Mary no sooner heard that Jesus was come, than she immediately 
left her Jewish comforters, who only increased the weight of her 
grief, and flew to her Saviour. And the Jews, who suspected she 
was going to weep over the grave of her brother, followed her to that 
great Prophet, who was going to remove all her sorrows. Thus the 
Jews, who came from Jerusalem to comfort the two mournful sisters, 
were brought to the grave of Lazarus, and made witnesses of his 
resurrection. 

As soon as Mary approached the great Redeemer of mankind, 
she fell prostrate at his feet, and in a flood of tears poured out her 
complaint ; " Lord, if thou hadst been here, my brother had not died." 
No wonder the compassionate Jesus was moved at so affecting a scene : 
on this side stood Martha, pouring forth a flood of tears ; at his feet 
lay the affectionate Mary, weeping and lamenting her dear departed 
brother; while the Jews, who came to comfort the afflicted sisters, 
unable to confine their grief, joined the common mourning, and 
mixed their friendly tears in witness of their love for the departed 
Lazarus, and in testimony to the justice of the sisters' grief for the 
loss of so amiable, so deserving a brother. Jesus could not behold 
the affliction of these two sisters and their friends without having a 
share in it himself; his heart was melted at the mournful scene, — 
"he groaned in spirit, and was troubled." 

To remove the doubts and fears of these pious women, he asked 



408 



Life of our Lord Jesus Christ. 



them where they had buried Lazarus ? not that he was ignorant 
where the body of the deceased was laid : he, who knew that he was 
dead, when so far distant from him, and could raise him up by a 
single word, must have known where his remains were deposited : to 
which they answered, " Lord, come' and see." The Son of God, to 
prove that he was not only God, but a most compassionate man, and 
to show us that the tender affections of the human heart, when kept 
in due bounds, and that friendly sorrow, when not immoderate 
and directed to proper ends, are consistent with the highest sanctity 
of the soul, joined in the general mourning. He wept, even to 
the time that he was going to give the most ample proof of his 
divinity. 

By his weeping, the Jews were convinced that he loved Lazarus 
exceedingly ; but some of them interpreted this circumstance to his 
disadvantage ; or, according to their mean way of judging, they 
fancied he had suffered him to fall by the stroke of death, for no 
other reason in the world, but for want of power and affection to 
rescue him. And thinking the miracle, said to have been wrought 
on the blind man at the feast of tabernacles, at least as difficult as 
the curing an acute distemper, they rather called the former in ques- 
tion, because the latter had been neglected. "Could not this man," 
said they, " which opened the eyes of the blind, have caused that 
even this man should not have died ?" 

Our Lord, regardless of their question, but grieving for the hard- 
ness of their hearts and blindness of their infidelity, groaned again 
within himself as he walked towards the sepulchre of the dead. At 
his coming to the grave, he said, " Take ye away the stone." To 
which Martha answered, " Lord, by this time he stinketh : for he 
hath been dead four days ;" or hath lain in the grave part of four 
days. She meant to intimate, that her brother's resurrection was 
not now to be expected: but Jesus gave her a solemn reproof, to 
teach her that there was nothing impossible with God; and that the 
power of the Almighty is not to be circumscribed within the narrow 
bounds of human reason. " Said I not unto thee, that if thou 
wouldest believe, thou shouldest see the glory of God ?". That is, 
Have but faith, and I will display before thee the power of Omni- 
potence. 

The objections of Martha being thus obviated, she, with the rest, 
waited the great event in silence; and, in pursuance of the command 
of the Son of God, took away the stone from the place where the 



Life of our Lord Jesus Christ. 



409 



dead was laid. Jesus had, on many occasions, publicly appealed to 
his own miracles as the proofs of his mission, though he did not ge- 
nerally make a formal address to his Father before he worked those 
miracles. But being now to raise Lazarus from the dead, he prayed 
for his resurrection, to convince the spectators that it could not be 
effected without an immediate interposition of the divine power. 
" Father," said he, " I thank thee that thou hast heard me, and I 
know that thou nearest me always ; but because of the people which 
stand by I said it, that they may believe that thou hast sent me." 
John xi. 41, etc. I entertain no doubt of thy empowering me to do 
this miracle, and therefore did not pray for my own sake; I well 
know that thou hearest me always. I prayed for the sake of the 
people, to convince them that thou lovest me, hast sent me, and art 
continually with me. 

After returning thanks to his Father for this opportunity of dis- 
playing his glory, " he cried with a loud voice, Lazarus, come 
forth!" This loud and efficacious call of the Son of God awakened 
the dead : the breathless clay was instantly re-animated ; and he, 
who had lain four days in the tomb, obeyed immediately the powerful 
sound ! "And he that was dead came forth, bound hand and foot with 
grave-clothes; and his face was bound about with a napkin: Jesus 
saith unto them, Loose him, and let him go." John xi. 44. It would 
have been the least part of the miracle, had Jesus by his powerful 
word unloosed the napkin wherewith Lazarus was bound ; but he 
brought him out in the same manner as he was lying, and ordered 
the spectators to loose him, that they might be the better convinced 
of the miracle ; for in taking off the grave-clothes, they had the 
fullest evidence both of his death and resurrection. For, on the 
one hand, the manner in which he was swathed must soon have 
killed him, if he had been alive when buried ; which consequently 
demonstrated, beyond all exception, that Lazarus had been dead 
several days before Jesus called him again to life; besides, in strip- 
ping him, the linen probably offered, both to their eye and smell, 
abundant proofs of his putrefaction ; and by that means convinced 
them that he had not been in a swoon, but was really dead. On the 
other hand, by his lively countenance appearing when the napkin 
was removed, his fresh color, and his active vigor, those who came 
near and handled him must be convinced that he was in perfect 
health, and had an opportunity of proving the truth of the miracle 
by the closest examination. There is something exceedingly beau- 



410 Life of our Lord Jesus Christ. 



tiful in our Lord's behavior on this occasion ; he did not utter one 
upbraiding word, either to the doubting sisters or the malicious Jews, 
nor did he let fall one word of triumph or exultation : " Loose him, 
and let him go," were the only words we have recorded. He was in 
this, as on all other occasions, consistent with himself ; a pattern of 
perfect humility and modesty. 

Such was the astonishing work wrought by the Son of God at 
Bethany : and in the resurrection of Lazarus, thus corrupted, and 
thus raised by the powerful call of Jesus, we have a striking emblem, 
and a glorious earnest, of the resurrection of our bodies from the 
grave at the last day, when the same powerful mandate, which spoke 
Lazarus again into being, shall collect the scattered particles of our 
bodies, and raise them to immortality. 

Such an extraordinary power displayed before the face of a mul- 
titude, and near to Jerusalem, even overcame the prejudices of some 
of the most obstinate among them. Many believed that Jesus could 
be no other than the great Messiah so long promised ; though others, 
who still expected a temporal prince, and therefore unwilling to ac- 
knowledge him for their Saviour, were filled with indignation, par- 
ticularly the chief priests and elders. But this miracle, as well as 
all the rest he had wrought in confirmation of his mission, was too 
evident to be denied ; and therefore they pretended that his whole 
intention was to establish a new sect in religion, which would both en- 
danger their church and nation. " Then gathered the chief priests and 
the Pharisees a council, and said, What do we ? for this man doeth 
many miracles. If we let him thus alone, all men will believe on 
him, and the Romans shall come and take away both our place and 
nation." John xi. 47, etc. The common people, astonished at his 
miracles, will, if we do not take care to prevent it, certainly set him 
up for the Messiah ; and the Romans, under pretence of a rebellion, 
will deprive us both of our liberty and religion. Accordingly they 
came to a resolution to put him to death. This resolution was not, 
however, unanimous ; for Nicodemus, Joseph of Arimathea, and 
other disciples of our Saviour, then members of the council, urged 
the injustice of what they proposed to do, from the consideration of 
his miracles and innocence. But Caiaphas the high priest, from a 
principle of human policy, told them that the nature of government 
often required certain acts of injustice, in order to procure the safety 
of the state. "Ye know nothing at all, nor consider that it is 
expedient for us that one man should die for the people, and that 
the whole nation perish not." John xi. 49, 50. 



Life of our Lord Jesus Christ. 



411 



The council having thus determined to put Jesus to death, delibe- 
rated for the future only upon the best methods of effecting it; and, 
in all probability, agreed to issue a proclamation, promising a reward 
to any person who would deliver him into their hands. For this 
reason our blessed Saviour did not now go up to Jerusalem, though 
he was within two miles of it ; but went to Ephraim, a city on the 
borders of the wilderness, where he abode with his disciples, being 
unwilling to go too far into the country, because the passover, at 
which he was to suffer, was now at hand. 



CHAPTER XXVI. 



THE GREAT PROPHET OF ISRAEL FORETELLS THE RUIN OF THE JEWISH STATE, AND EN- 
FORCES MANY IMPORTANT DOCTRINES BY PARABLE BLESSES THE CHILDREN, AS EM- 
BLEMS OF THE HEAVENLY AND CHRISTIAN TEMPER AND DISPOSITION. 




HILE the blessed Jesus remained in the re- 
tirement on the borders of the wilderness, 
he was desired by some of the Pharisees, 
to inform them when the Messiah's king- 
dom would commence. Nor was their 
anxiety on that account a matter of sur- 
prise ; for as they entertained very exalted 
notions of his coming in pomp and mag- 
nificence, it was natural for them to be 
very desirous of having his empire speedily erected. But our 
Saviour, to correct this mistaken notion, told them, that the Mes- 
siah's kingdom did not consist in any external form of government, 
erected in some particular country by the terror of arms and deso- 
lation of war ; but in the subjection of the minds of men, and in 
rendering them conformable to the laws of the Almighty, which was 
to be effected by a new dispensation of religion, and this dispensa- 
tion was already begun. It was therefore needless for them to seek 
in this or that place, for the kingdom of God, as it had been already 
preached among them by Christ and his apostles, and confirmed by 
innumerable miracles. " The kingdom of God," said he, " cometh 
not with observation. Neither shall they say, Lo here ! or lo there ! 
for, behold, the kingdom of God is within you." Luke xvii. 20, 21. 

Having thus addressed the Pharisees, he turned himself to his 
disciples, and, in the hearing of all the people, prophesied the de- 
struction of the Jewish state; whose constitution, both religious and 
civil, was the chief difficulty that opposed the erection of his king- 
dom. But because love and compassion were eminent parts of our 
Saviour's temper, he mentioned that dreadful catastrophe in such a 
manner, as might tend to the reformation and profit of his hearers. 
He informed them that the prelude to this final destruction would 
be an universal distress ; when they should passionately wish for the 
personal presence of the Messiah to comfort them, but would be 
(412) 



Life or our Lord Jesus Christ. 



413 



denied their request. " The days will come, when ye shall desire to 
see one of the days of the Son of man, and ye shall not see it." 
Luke xvii. 22. He next cautioned them against those who should 
recommend different ways of escaping the awful catastrophe, hut be 
utterly unable: "And they shall say to you, See here! or see 
there ! go not after them, nor follow them. For as the lightning 
that lighteneth out of the one part under heaven, shineth unto the 
other part under heaven ; so shall also the Son of man be in his 
day. But first must he suffer many things, and be rejected of this 
generation." Luke xvii. 23, etc. 

The coming of the son of man shall be sudden and unexpected. 
He will come in his own strength, and with great power ; he will 
throw down all opposition, destroy his enemies with swift destruc- 
tion, and establish his religion and government upon the face of the 
earth, as suddenly as lightning darts from one part of the heaven 
to the other. But before these things come to pass, he must suffer 
many things, and be rejected of this generation. 

Notwithstanding this sudden destruction and calamity that was to 
overwhelm the Jews, he told them, their stupidity would be equal to 
that of the old world at the time of the deluge, or that of Sodom 
before the city was destroyed : " And as it was in the days of Noah, 
so shall it be also in the days of the Son of man. They did eat, 
they drank, they married wives, they were given in marriage, until 
the day that Noah entered into the ark; and the flood came, and 
destroyed them all. Likewise also, as it was in the days of Lot ; 
they did eat, they drank, they bought, they sold, they planted, they 
builded ; but the same day that Lot went out of Sodom, it rained 
fire and brimstone from heaven, and destroyed them all. Even thus 
shall it be in the day when the Son of man is revealed. In that day, 
he which shall be upon the house-top, and his stuff in the house, let 
him not come down to take it away : and he that is in the field, let him 
likewise not return back. Remember Lot's wife." Luke xvii. 26, etc. 

A more proper example than that of Lot's wife could not have 
been produced : for if any of his hearers, through an immoderate 
love of the world, should be prevailed on, in order to save their 
goods, after they were admonished from heaven of their danger, by 
the signs which prognosticated the destruction of Jerusalem ; or if 
any of them, through want of faith, should think that the calamities 
predicted to fall on the nation would not either be so great or so 
sudden as he had declared, and did not use the precaution of a 
speedy flight ; they might behold in Lot's wife an example both of 



414 



Life of our Lord Jesus Christ. 



their sin and of their punishment. He added, that those who were 
anxiously desirous of preserving life, from an attachment to its 
pleasures and vanities, should lose it ; whereas those who were will- 
ing to lay down their lives in his cause, should preserve them eter- 
nally. "Whosoever shall seek to save his life, shall lose it ; and 
whosoever shall lose his life, shall preserve it." Luke xvii. 33. 

Having foretold the destruction of Jerusalem, our Messed Saviour 
spoke the following parable, in order to excite them to a constant 
perseverance in prayer, and not to be weary and faint in their minds. 
There was in a city, said the Saviour of the world, a judge, who, 
being governed by atheistical principles, had no regard to the pre- 
cepts of religion, and, being very powerful, did not regard what was 
said of him by any man ; so that all his decisions were influenced 
merely by passion or interest. In the same city was also a widow, 
who, having no friends to assist her, was absolutely unable to defend 
herself from injuries, or procure redress for any she had received. 
In this deplorable situation, she had recourse to the unjust judge, 
in order to obtain satisfaction for some oppressive wrong she had 
lately received : but the judge was so abandoned to pleasure, that 
he refused, for a time, to listen to her request ; he would not give 
himself the trouble to examine her case, though the crying injustice 
pleaded so powerfully for this distressed widow. She was not, how- 
ever, intimidated by his refusal ; she incessantly importuned him, 
till, by repeated representations of her distress, she filled his mind 
with such displeasing ideas, that he was obliged to do her justice 
merely to free himself from her importunity. "Though," said he 
to himself, " I fear not God, nor regard man ; yet, because this 
widow troubleth me, I will avenge her, lest by her continual coming 
she weary me." Luke xviii. 4, 5. 

The sentiment conveyed by our blessed Saviour in this parable is 
very beautiful. We hence learn, that the cries of the afflicted will, 
by being incessantly repeated, make an impression even on the stony 
hearts of wicked men, who glory in their impiety, and laugh at all 
the precepts of justice, virtue, and religion ; and therefore cannot 
fail of being regarded by the benevolent Father of the universe, 
who listens to the petitions of his faithful servants, and pours on their 
heads the choicest of his blessings. 

"Hear," said the blessed Jesus, "what the unjust judge saith. 
And shall not God avenge his own elect, which cry day and night 
unto him, though he bear long with them ? I tell you that he will 
avenge them speedily." Luke xviii. 6, etc. As if he had said, If 



Life of our Lord Jesus Christ. 



415 



this judged though, destitute of the fear either of God or man, was 
thus prompted to espouse the cause of the widow, shall not a right- 
eous God, the Father of his people, avenge on the wicked the many 
evils they have done unto them, though he bear long with them ? 
Certainly he will, and that in a most awful manner. 

Our blessed Saviour having thus enforced the duty of prayer in 
this expressive parable, asked the following apposite question: 
"Nevertheless, when the Son of man cometh, shall he find faith on 
the earth ?" As if he had said, Notwithstanding all the miracles I 
have wrought, and the excellent doctrines I have delivered, shall I 
find, at my coming again, that faith among the children of men there 
is reason to expect ? Will not most of them be found to have aban- 
doned the faith, and wantonly to ask, " Where is the promise of his 
coming?" The blessed Jesus next rebuked the self-righteous Pha- 
risees. But as these particulars are better illustrated by their 
opposites, he placed the characters of this species of men in opposi- 
tion to those of the humble ; describing the reception each class met 
with from the Almighty, in a parable of the Pharisee and publican, 
who went up together to the temple, at the time when the sacrifice 
was offered, to, direct their petitions to the God of their fathers. 

The Pharisee, having an high opinion of his own righteousness, 
went far, it is thought, into the court of the temple, that he might be 
as near the place of the divine residence as possible. Here he offered 
his prayer, giving God the praise of his supposed righteousness ; and 
had he been possessed of any, he would have acted properly. " God," 
said he, " I thank thee that I am not as other men are, extortioners, 
unjust, adulterers, or even as this publican. I fast twice in a week, 
I give tithes of all that I possess." Luke xviii. 11, 12. 

Having thus commended himself to God, he wrapt himself up in 
his own righteousness: and giving the poor publican a scornful 
look, walked away, perhaps to transgress some of the weightier mat- 
ters of the law, judgment, justice, and truth, and to devour the houses 
of distressed widows and helpless orphans. But how different was 
the behavior of the humble publican ! Impressed with a deep sense 
of his own guilt and unworthiness, he would not even enter the 
courts of the temple ; but stood afar off, and smote upon his breast, 
and, in the bitterness of his soul, earnestly implored the mercy of 
Omnipotence. " And the publican, standing afar off, would not lift 
up so much as his eyes unto heaven, but smote upon his breast, say- 
ing, God be merciful unto me a sinner." Luke xviii. 13. 

Specious as the Pharisee's behavior may seem, his prayer was an 



416 



Life of our Lord Jesus Christ. 



abomination to the Lord; while the poor publican, who confessed 
his guilt, and implored mercy, was justified in the sight of God 
rather than this arrogant boaster. 

This parable sufficiently indicates, that all the sons of men stand 
in need of mercy. Both the strict Pharisee, and the despised publi- 
can, with the whole race of mankind, are sinners ; and consequently 
all must implore pardon of their gracious Creator. We must all 
ascend to the house of God, and there pour forth our prayers before 
the throne of grace ; for there he has promised ever to be present, 
to grant the petitions of all, who ask in sincerity and truth through 
the Son of his love. 

These parables were spoken in the town of Ephraim ; and during 
his continuance in that city, the Pharisees asked him, whether he 
thought it lawful for a man to put away his wife for every cause ? 
Our Saviour had twice before declared his opinion of this particular, 
once in Galilee, and once in Perea : it is therefore probable, that the 
Pharisees were not ignorant of his sentiments, and that they asked 
that question then, to find an opportunity of incensing the people 
against him, well knowing that the Israelites held the liberty, which 
the law gave them of divorcing their wives, as one of their chief 
privileges. But however that be, Jesus was far from fearing the 
popular resentment, and accordingly declared the third time 
against arbitrary divorces. The Pharisees then asked him, Why 
they were commanded by Moses to give a writing of divorcement, 
and to put her away ? insinuating, that Moses was so tender of their 
happiness, that he gave them liberty of putting away their wives 
when they saw occasion. To which Jesus answered, Because of the 
hardness of your hearts, Moses suffered you to put away your wives ; 
but from the beginning it was not so. As divorce was not permitted 
in the state of innocence, so neither shall it be under the Gospel dis- 
pensation, unless in case of adultery or fornication. " And I say 
unto you, Whosoever shall put away his wife, except it be for forni- 
cation, and shall marry another, committeth adultery ; and whoso 
marrieth her which is put away, doth commit adultery/' Mat. xix. 9. 

The disciples were greatly surprised at their Master's decision ; 
and though they held their peace while the Pharisees were present, 
yet they did not fail to ask him the reason on which he founded his 
determination, when they were returned home. " And in the house 
his disciples asked him again of the same matter: and he saith unto 
them, Whosoever shall put away his wife, and marry another, com- 
mitteth adultery against her. And if a woman shall put away her 



Life of our Lord Jesus Christ. 



419 



husband, and be married to another, she committeth adultery." 
Mark x. 12. 

The practice of unlimited divorces which prevailed among the 
Jews, gave great encouragement to family quarrels, were very des- 
tructive of happiness, and hindred the education of their common 
offspring. Besides, it greatly tended to make their children lose 
that reverence for them that is due to parents, as it was hardly pos- 
sible for the children to avoid engaging in the quarrel. Our Lord's 
prohibition, therefore, of these divorces, is founded on the strongest 
reasons, and greatly tends to promote the welfare of society. 

Our Saviour having, in the course of his ministry, performed innu- 
merable cures in different parts of the country, several persons, who 
earnestly desired that his blessing might rest upon their offspring, as 
well as themselves, brought their children to him, desiring that he 
would put his hands upon them and bless them. The disciples, how- 
ever, mistaking the intention, were angry with the persons, and 
rebuked them for endeavoring to give this trouble to their Master. 
But Jesus no sooner saw it, than he was greatly displeased with his 
disciples, and ordered them not to hinder parents from bringing 
their children to him. " Suffer little children to come unto me, and 
forbid them not; for of such is the kingdom of God." Luke xviii. 16. 

Such are those, in a spiritual light, who are brought to a sense of 
their sins, are humbled for them in the sight of God, and depend on 
Christ alone for salvation. 



CHAPTER XXVII. 



OUR LORD DEPARTS FROM HIS RETIREMENT — DECLARES THE ONLY "WAY OP SALTATION — 
SHOWS THE DUTY OP IMPROVING THE MEANS OP GRACE, BY THE PARABLE OP THE 
VINEYARD — PREDICTION OP HIS SUFFERINGS, AND CONTENTION OF THE DISCIPLES 
ABOUT PRECEDENCE IN HIS KINGDOM. 

the period of our blessed Saviour's pas- 
sion now approached, he departed from 
Ephraim, and repaired by the way of 
Jericho towards Jerusalem : but before he 
arrived at Jericho, a ruler of the syna- 
gogue came running to him, and kneel- 
ing down before him, asked him, " Good 
Master, what good thing shall I do that I 
may have eternal life?" Mat. xix. 16. 
Though this young ruler pretended to pay great honor to our 
Redeemer, yet the whole was no more than a piece of raillery. For 
though he styled him " good," yet he did not believe that he was 
sent from God, as sufficiently appears from his refusing to observe 
the counsel given him by Jesus: nor could his artful insinuations 
escape the piercing eye of the great Saviour of the world. He well 
knew his secret intentions, and beheld the inmost recesses of his 
soul ; and accordingly rebuked him for his hypocritical address, be- 
fore he answered his question. " Why callest thou me good ? There 
is none good, but one, that is God." Mat. xix. 17. But as he had 
desired the advice of our blessed Jesus, who never refused it to any 
of the sons of men, he readily answered his question ; by telling 
him, that he must observe all the moral precepts of the law ; there 
being a necessary connection between the duties of piety towards 
the Almighty, and of justice and temperance towards men, the latter 
of which were much more difficult to counterfeit than the former, 
" If thou wilt enter into life, keep the commandments. He saith 
unto him, Which ? Jesus saith, Thou shalt do no murder ; Thou 
shalt not commit adultery; Thou shalt not steal; Thou shalt not 
bear false witness : Honor thy father and thy mother : And, Thou 
shalt love thy neighbor as thyself. The young man saith unto him, 
All these things have I kept, from my youth up : what lack I yet ?" 
Mat. xix. 17, etc. 
(420) 




Life of our Loud Jesus Christ. 



421 



These commandments, perhaps, he had obeyed, in the vague sense 
put upon them by the doctors and interpreters of the law ; and 
therefore, the character he gave of himself, might be very just. 
For, though he was far from being one who feared God from his 
heart, he might have appeared in the light of men, as a person of 
a very fair character. And having maintained that character, not- 
withstanding his great riches, he certainly deserved commendation ; 
and therefore might be loved by that benevolent person, who left the 
bosom of his Father, to redeem lost mankind. But he was, at the 
same time, very faulty, with regard to his love of sensual pleasures : 
a sin, which might have escaped even his own observation, though it 
could not escape the all-seeing eye of the Son of God. Our blessed 
Saviour, therefore, willing to make him sensible of this secret desire 
of possessing the riches of this world, told him, that if he aimed at 
perfection, he should distribute his possessions among the poor and 
indigent, and become his disciple. " If thou wilt be perfect, go and 
sell that thou hast, and give it to the poor, and thou shalt have trea- 
sure in heaven: and come and follow me." 

His heart being set upon his possessions, he had no inclination to 
a religion that enjoined self-denial, and parting with our darling sins. 
"But when the young man heard that saying, he went away sorrow- 
ful : for he had great possessions." Mat. xix. 22. 

This melancholy instance of the pernicious influence of riches over 
the minds of the children of men, induced our blessed Saviour to 
caution his disciples against fixing their minds on things of such 
fearful tendency, by showing how very difficult it was for a rich man 
to procure a habitation in the regions of eternal happiness. "Verily 
I say unto you, That a rich man shall hardly enter into the kingdom 
of heaven. And again I say unto you, It is easier for a camel to 
go through the eye of a needle, than for a rich man to enter the 
kingdom of God. When his disciples heard it they were exceedingly 
amazed, saying, Who then can be saved ? But Jesus beheld them, 
and said unto them, With men this is impossible ; but with God all 
things are possible." Mat. xix. 23, etc. If man be not assists! by 
the grace of God, it will be impossible for him to obtain the happy 
rewards of the kingdom of heaven ; but, by the assistance of grace, 
which the Almighty never refuses to those who seek it with their 
whole heart, it is very possible. This answer of the blessed Jesus 
was however far from satisfying his disciples, w T ho had, doubt- 
less, often reflected with pleasure on the high posts they 
were to enjoy in their Master's kingdom. Peter seems par- 



422 



Life op our Lord Jesus Christ. 



ticularly to have been disappointed; and therefore addressed his 
Master, in the name of the rest, begging him to remember that his 
apostles had actually done what the young man had refused. They 
had abandoned their relations, their friends, their possessions, and 
their employments, on his account ; and therefore desired to know what 
reward they were to expect for these instances of their obedience ? 
To which Jesus replied, that they should not fail of a reward even 
in this life; for immediately after his resurrection, when he ascended 
to his Father, and entered on his mediatorial office, they should be 
advanced to the honor of judging the twelve tribes of Israel ; that 
is, of ruling the church of Christ, which they were to plant in dif- 
ferent parts of the earth ; and, after this life, to a proportionate de- 
gree of glory in heaven. " Verily I say unto you, That ye which 
have followed me in the regeneration, when the Son of man shall sit 
in the throne of his glory, ye shall also sit upon twelve thrones, 
judging the twelve tribes of Israel." Mat. xix. 28. 

Having given this answer to Peter, he next mentioned the rewards 
his other disciples should receive, both in this world and in that 
which is to come. They, said he, who have forsaken all for my sake, 
shall be no losers in the end : their benevolent Father, who intends 
to give them possessions in the heavenly Canaan, will not fail to 
support them during their long and painful journey to that happy 
country, and raise them up friends, who shall assist them with those 
necessaries they might have expected from their relations, had they 
not left them for my sake. Divine Providence will take care they 
have every thing valuable that can be given them by their relations, 
or they could desire from large possessions. They shall indeed be 
fed with the bread of sorrow, but this shall produce joys to which all 
earthly pleasures bear no proportion ; and, in the end, obtain ever- 
lasting life. They shall leave this vale of tears, with all its pains and 
sorrows, behind them, and fly to the bosom of their Almighty Father, 
the fountain of life and joy, where they shall be infinitely rewarded 
for all the sufferings they have undergone for his sake in this world. 
Things shall then be reversed, and those who have been reviled and 
contemned on earth for the sake of the Gospel, shall be exalted to 
honor, glory, and immortality : while the others shall be consigned 
to eternal infamy. " But many that are first shall be last, and the 
last shall be first." Mat. xix. 30. These words seem also to have 
been spoken to keep the disciples humble ; for, in all probability, 
they at first understood the promise of their sitting on twelve 
thrones in a literal sense ; as they were ready to construe every ex- 



f 

Life of our Lord Jesus Christ. 423 

pression to a temporal kingdom, which they still expected their 
Master would erect upon earth. Our blessed Saviour, therefore, to 
remove all thoughts they might entertain of this kind, told them, 
that though he had described the rewards they were to expect for 
the ready obedience they had shown to his commands, and the pains 
they were to take in propagating the Gospel among the children of 
men ; yet those rewards were spiritual, and not confined to the Jews 
alone, but extended also to the Gentiles, who, in point of time, 
should excel the Jews, and universally embrace the Gospel before 
that nation was converted. 

To excite their ardent pressing forward in faith and good works, 
our Lord relates the parable of the householder, who, at different 
hours of the day, hired laborers to work in his vineyard : " The 
kingdom of heaven," says our blessed Saviour, "is like unto a man 
that is an householder, which went early in the morning to hire la- 
borers into his vineyard : And when he had agreed with the laborers 
for a penny a day, he sent them into his vineyard. And he went 
out about the third hour, and saw others standing idle in the market- 
place, and said unto them, Go ye also into the vineyard, and what- 
soever is right I will give you. And they went their way. Again 
he went out about the sixth and ninth hours, and did likewise. And 
about the eleventh hour he went out, and found others standing idle, 
and saith unto them, Why stand ye here all the day idle ? They say 
unto him, Because no man hath hired us. He saith unto them, Go 
ye also into the vineyard ; and whatsoever is right, that shall ye re- 
ceive. So, when even was come, the lord of the vineyard saith unto 
his steward, Call the laborers, and give them their hire, beginning 
from the last unto the first. And when they came that were hired 
about the eleventh hour, they received every man a penny. But 
when the first came, they supposed that they should have received 
more ; and they likewise received every man a penny. And when 
they had received it, they murmured against the goodman of the 
house, saying, these last have wrought but one hour, and thou hast 
made them equal unto us, which have borne the burden and heat of 
the day. But he answered one of them, and said, Friend, I do thee 
no wrong : didst thou not agree with me for a penny ? Take that 
thine is, and go thy way : I will give unto this last even as unto 
thee. Is it not lawful for me to do what I will with mine own ? Is 
thine eye evil because I am good ? So the last shall be first, and the 
first last : for many be called, but few chosen." Mat. xx. 1-3, etc. 

Such is the parable of the householder as delivered by our Sa- 



424 



Life of our Lord Jesus Christ. 



viour ; and from the application he has made of it, it will not be 
difficult to interpret it. The dispensations of religion which God 
gave to mankind, in different parts of the world, are represented by 
the vineyard. The Jews, who were early members of the true 
church, and obliged to obey the law of Moses, are the laborers which 
the householder hired early in the morning. The Gentiles, who 
were converted at several times, by the various interpositions of 
Providence, to the knowledge and worship of the true God, are the 
laborers hired at the third, sixth and ninth hours. And the invita- 
tion given at the eleventh hour, implies the calling of persons in the 
evening of life to the knowledge of the Gospel. The law of Moses 
w r as a heavy yoke ; and therefore the obedience to its precepts was 
very elegantly represented by bearing the heat and burden of the 
whole day. But the proselyted Gentiles paid obedience only to 
some particular precepts of the law, bore but part of its weight, and 
were therefore represented by those who were hired at the third, 
sixth, and ninth hours : while those heathens, who regulated their 
conduct by the law of nature only, and esteemed the works of jus- 
tice, piety, temperance, and charity, as their whole duty, are beau- 
tifully represented as laboring only one hour in the cool of the even- 
ing. When the evening was come, and each laborer was to receive 
his wages, they were all placed on an equal footing; these rewards 
being the privileges and advantages of the Gospel. The Jews, who 
had borne the grievous yoke of the Mosaic ceremonies, murmured 
when they found the Gentiles were admitted to its privileges, with- 
out being subject to the ceremonial worship. But we must not urge 
the circumstance of the reward, so far as to fancy that either Jews 
or Gentiles merited the blessings of the Gospel, by their having la- 
bored faithfully in the vineyard, or having behaved well under their 
several dispensations. The glorious Gospel, with all its blessings, 
was bestowed entirely by the free grace of God, and without any 
thing in men to merit it : besides, it was offered promiscuously to all, 
and embraced by persons of all characters. The conclusion of the 
parable deserves our utmost attention ; we should meditate upon it, 
and take care to make our calling and election sure. 

After Jesus had finished these discourses, he continued his journey 
towards Jerusalem, where, it is said, the chief priests and elders, 
soon after the resurrection of Lazarus, issued a proclamation, pro- 
mising a reward to any one who should apprehend him. In all 
probability, this was the reason why the disciples were astonished at 
the alacrity of our Lord during this journey, while they themselves 



Life oe our Lord Jesus Christ. 



425 



followed him trembling. Jesus therefore thought proper to repeat 
the prophecies concerning his sufferings, in order to show his disci- 
ples that they were entirely voluntary ; adding, that though the 
Jews should put him to death, yet, instead of weakening, it should 
increase their faith, especially as he would rise again on the third 
day from the dead. " Behold, we go up to Jerusalem, and all things 
that are written by the prophets concerning the Son of man shall 
be accomplished. For he shall be delivered unto the Gentiles, and 
shall be mocked, and spitefully entreated, and spitted on : and they 
shall scourge him, and put him to death ; and the third day he shall 
rise again." Luke xviii. 31-33. 

As this prediction manifestly tended to the confirmation of the 
ancient prophecies, it must have given the greatest encouragement 
to his disciples, had they understood and applied it in a proper 
manner : but they were so ignorant of the Scriptures, that they had 
no idea what he meant. " And they understood none of these things : 
and this saying was hid from them ; neither knew they the things 
which were spoken." The sons of Zebedee were so blinded by pre- 
judice, that they thought their Master, by his telling them he would 
rise again from the dead, meant that he would then erect his empire ; 
and accordingly begged that he would confer on them the chief 
posts in his kingdom ; which they expressed, by desiring to be seated, 
the " one on his right hand, and the other on his left ;" in allusion 
to his placing the twelve apostles upon twelve thrones, judging the 
tribes of Israel. But some writers think that this ignorant request 
was made at some other time. This race of mortals, ever since our 
Saviour's transfiguration, had conceived very high notions of his 
kingdom, and possibly of their own merit also, because they had 
been permitted to behold that miracle. But Jesus told them, that 
they were ignorant of the nature of the honor they requested ; and 
since they desired to share with him in glory, asked them, If they 
were willing to share with him also in his sufferings ? " Ye know not 
what ye ask : are ye able to drink of the cup that I shall drink of, 
and to be baptized with the baptism that I am baptized with ?" 
Mat. xx. 22. The two disciples, ravished with the prospect of the 
dignity they were aspiring after, replied, without hesitation, that 
they were both able and willing to share any hardship their Master 
might meet with in the way to the kingdom. To which he answered, 
that they should certainly share with him in his troubles and afflic- 
tions ; but that they had asked a favor which was not his to give. 
" Ye shall drink indeed of my cup, and be baptized with the baptism 



426 



Life op our Lord Jesus Christ. 



I am baptized with : but to sit on my right hand, and on my left, 
is not mine to give ; but it shall be given unto them for whom it is 
prepared of my Father." Mat. xx. 23. 

This ambitious request of the two brothers raised the indignation 
of the rest of the disciples, who, thinking themselves equally de- 
serving the principal posts in the Messiah's kingdom, were highly 
offended at the arrogance of the sons of Zebedee. Jesus therefore, 
in order to restore harmony among his disciples, told them, that his 
kingdom was very different from those of the present world ; and 
the greatness of his disciples did not, like that of secular princes, 
consist in reigning over others in an absolute and despotic manner. 
" Ye know that the princes of the Gentiles exercise dominion over 
them, and they that are great exercise authority upon them. But it 
shall not be so among you : but whosoever will be great among you, 
let him be your minister ; and whosoever will be chief among you, 
let him be your servant : even as the Son of man came not to be 
ministered unto, but to minister, and to give his life a ransom for 
many." Mat. xx. 25, etc. Ye know that rank and precedence de- 
note merit of character here ; but Christian greatness and spiritual 
precedence consist in humility, of which Christ your Saviour was 
made an eminent pattern. 



CHAPTER XXVIII. 



THE BENEVOLENT SAVIOUR RESTORES SIGHT TO THE BLIND — KINDLY REGARDS ZACCHET7S 
THE PUBLICAN — DELIVERS THE PARABLE OF THE SERVANTS ENTRUSTED "WITH THEIR 
LORD'S MONET — ACCEPTS THE KIND OFFICES OF MARY — MAKES A PUBLIC ENTRY INTO 
JERUSALEM. 




ESUS, with his disciples and the multitude 
that accompanied him, were now arrived 
at Jericho, a famous city of Palestine, 
and the second in the kingdom. Near 
this town Jesus cured two blind men, who 
SBlfiill H 1 f - ^ sat ^7 the road-side begging, and ex- 
^^^Ky^fj^^^^ pressed their belief in him as the Mes- 
siah. " And as they departed from Je- 
richo, a great multitude followed him. 
And behold, two blind men, sitting by the way-side, when they heard 
that Jesus passed by, cried out, saying, Have mercy on us, 0 Lord, 
thou son of David. And the multitude rebuked them, because they 
should hold their peace : but they cried the more, saying, Have 
mercy on us, O Lord, thou son of David." Mat. xx. 29, etc. This 
importunate request had its desired effect on the Son of God. He 
stood still, and called them to him, that by their manner of walking 
the spectators might be convinced they were really blind. As soon 
as they approached him, he asked them, What they requested with 
such earnestness ? To which the beggars answered, That they might 
receive their sight. "What will ye that I shall do unto you? They 
say, Lord, that our eyes may be opened." This request was not 
made in vain : their compassionate Saviour touched their eyes, and 
immediately they received sight, and followed him, glorifying and 
praising God. 

After conferring sight on these beggars, Zaccheus, chief of the 
publicans, having often heard the fame of our Saviour's miracles, 
was desirous of seeing his person ; but the lowness of his stature 
preventing him from satisfying his curiosity, " he ran before, and 
climbed up into a sycamore-tree to see him ; for he was to pass that 
way." As Jesus approached the place where he w T as, he looked up, 
and saw him, and said unto him, "Zaccheus, make haste, and come 

(427) 



428 Life of our Lord Jesus Christ. 

down ; for to-day I must abide at thy house." Luke xix. 5. The 
publican expressed his joy at our Lord's condescending to visit him, 
took him to his house, and showed him all the marks of civility in 
his power. But the people, when they saw he was going to the 
house of a publican, condemned his conduct as not conformable to 
his character of a prophet. Zaccheus seems to have heard these un- 
just reflections ; and therefore was willing to justify himself before 
Jesus and his attendants. " And Zaccheus stood, and said unto the 
Lord, Behold, Lord, the half of my goods I give to the poor ; and 
if I have taken any thing from any man by false accusation, I re- 
store him fourfold. And Jesus said unto him, This day is salvation 
come to this house, forsomuch as he also is a son of Abraham." Luke 
xix. 8, etc. 

Our Saviour, further to convince the people, that the design of 
his mission was to seek and to restore life and salvation to lost and 
perishing sinners, adds, " The Son of man is come to seek and to 
save that which was lost." 

While Jesus continued in the house of Zaccheus the publican, he 
spake a parable to his followers, who supposed, at his arrival in the 
royal city, he would erect the long-expected kingdom of the Messiah. 
"A certain nobleman," says he, "went into a far country, to receive 
for himself a kingdom, and to return. And he called his ten ser- 
vants, and delivered them ten pounds, and said unto them, Occupy 
till I come. But his citizens hated him, and sent a message after 
him, saying, We will not have this man to reign over us. And it 
came to pass, that, when he was returned, having received the 
kingdom, then he commanded these servants to be called unto him to 
whom he had given the money, that he might know how much every 
man had gained by trading. Then came the first, saying, Lord, thy 
pound hath gained ten pounds. And he said unto him, Well, thou 
good servant: because thou hast been faithful in a very little, have 
thou authority over ten cities. And the second came, saying, Lord, 
thy pound hath gained five pounds. And he said likewise to him, 
Be thou also over five cities. And another came, saying, Lord, 
behold here is thy pound, which I have kept laid up in a napkin : 
for I feared thee, because thou art an austere man ; thou takest up 
that thou layedst not down, and reapest that thou didst not sow. 
And he saith unto him, Out of thine own mouth will I judge thee, 
thou wicked servant. Thou knewest that I was an austere man, 
taking up that I laid not down, and reaping that I did not sow : 
Wherefore then gavest thou not my money into the bank, that at 



Life of our Lord Jesus Christ. 



429 



my coming I might have required mine own with usury ? And he 
said unto them that stood by, Take from him the pound, and give it 
to him that hath ten pounds. (And they said unto him, Lord, he 
hath ten pounds.) For I say unto you, that unto every one which 
hath shall be given ; and from him that hath not, even that he hath 
shall be taken away from him. But those mine enemies, which 
would not that I should reign over them, bring hither, and slay them 
before me." Luke xix. 12, etc. 

In this parable we have the characters of three sorts of men de- 
lineated by our blessed Saviour himself: namely, the truly faithful 
disciples of the Messiah, who improve their every talent well ; those 
who fear and love the Lord, but either begin late, or are less diligent^ 
and therefore are not so'holy and useful as the first; and the sloth- 
ful servant, who buries his talent, or, which is much the same, neg- 
lects to improve it to the honor of God. And the treatment these 
servants met with, represents the final sentences that will be passed 
upon them, by the awful Judge of the whole earth. The true dis- 
ciples shall be rewarded with the honors and pleasures of immortality; 
the slothful stripped of all the advantages they so often boasted, 
and loaded with eternal infamy ; and shall suffer punishment, severe 
in proportion to the degree of their guilt. But though this is the 
general sense of the parable, yet it has also a particular relation 
to the time when it was spoken : and was intended to teach the dis- 
ciples, that though they might imagine the Messiah's kingdom was 
speedily to be erected, and they were soon to partake of its happi- 
ness, yet this was not to happen before the death of their Master ; 
and they themselves must perform a long and laborious course of 
services before they received their eternal reward. That after his 
resurrection, when he had obtained the kingdom, he would return 
from his seat of majesty, and reckon with all his servants, and 
reward every one according to the improvements he had made in the 
trust committed to his care ; and that he would execute, in an ex- 
emplary manner, his vengeance on those who refused to let him 
reign over them, and did all in their power to hiifder the erection of 
his kingdom among others. 

After speaking this parable, Jesus left the house of Zaccheus the 
publican, and continued his journey toward Jerusalem, where he 
purposed to celebrate the passover : he was earnestly expected by 
the people, who came up to purify themselves, and who began to 
doubt whether he would venture to come to the feast. This delay, 
however, was occasioned by the proclamation issued by the chief 



430 



Life of our Lord Jesus Christ. 



priests, promising a reward to any who would discover the place of 
his retirement. "Now both the chief priests and the Pharisees had 
given a commandment, that if any man knew where he were, he 
should show it, that they might take him." John xi. 57. 

Six days before the passover, Jesus arrived at Bethany, and re- 
paired to the house of Lazarus, whom he had raised from the dead. 
" There they made him a supper ; and Martha served ; but Lazarus 
was one of them that sat at the table with him. Then took Mary 
a pound of ointment of spikenard, very costly, and anointed the 
feet of Jesus, and wiped his feet with her hair : and the house was 
filled with the odor of the ointment. Then saith one of his dis- 
ciples, Judas Iscariot, Simon's son, which should betray him, Why 
was not this ointment sold for three hundred pence, and given to 
the poor ? This he said, not that he cared for the poor ; but because 
he was a thief, and had the bag, and bare what was put therein. 
Then said Jesus, Let her alone : against the day of my burying hath 
she kept this. For the poor always ye have with you; but me ye 
have not always." John xii. 2, etc. 

As Bethany was not above two miles from Jerusalem, the news 
of his arrival was soon spread through the capital, and great 
numbers of the citizens came to see Lazarus, who had been raised 
from the dead, together with the great Prophet who had wrought so 
stupendous a miracle : and many of them were convinced, both of 
the resurrection of the former and the divinity of the latter : but 
the news of their conversion, together with the reason of it, being 
currently reported in Jerusalem, the chief priests were soon sensible 
of the weight so great a miracle must have on the minds of the 
people ; and therefore determined, if possible, to put Jesus and 
Lazarus to death. Our blessed Lord, though he knew the design 
of the Jews upon him, also knew that it became him to fulfill all 
righteousness ; and was so far from declining to visit Jerusalem, 
that he even entered it in a public manner. "When they were 
come to Bethphage, unto the Mount of Olives, then sent Jesus two 
disciples, saying unto them, Go into the village over against you, 
and straightway ye shall find an ass tied, and a colt with her : loose 
them, and bring them unto me. And if any man say aught unto 
you, ye shall say, The Lord hath need of them ; and straightway he 
will send them. All this was done, that it might be fulfilled which 
was spoken by the prophet, saying, Tell ye the daughter of Sion, 
Behold, thy King cometh unto thee, meek, and sitting upon an ass, 
and a colt the foal of an ass. And the disciples went, and did as 



Life of our Lord Jesus Christ. 



431 



Jesus commanded them, and brought the ass, and the colt, and put 
on them their clothes, and they set him thereon. And a very great 
multitude spread their garments in the way ; others cut down 
branches from the trees, and strewed them in the way. And the 
multitudes that went before, and that followed, cried, saying, Ho- 
sanna to the Son of David : Blessed is he that cometh in the name 
of the Lord ; Hosanna in the highest. And when he was come into 
Jerusalem, all the city was moved, saying, Who is this ? And the 
multitude said, This is Jesus, the prophet of Nazareth of Galilee." 
Mat. xxi. 1, etc. 

Some of the most strenuous of the deistical tribe have endeavored 
to turn this circumstance into ridicule ; but in this they manifest the 
height of ignorance, because they judge by the prejudices of their 
own times and country. And when those, who look no farther than 
the manners and the customs before them, examine this part of the 
sacred history by the standard of modern prejudices, they see, or 
think they see, something quite inconsistent with the gravity and 
dignity of the person pretending to be king of the Jews, when Christ 
is represented entering in triumph into Jerusalem sitting on an ass. 
But however contemptible an ass, or a man riding on that creature, 
may be at present, it was not so from the beginning. In many 
countries, and particularly in Judea, persons of the highest distinc- 
tion usually rode upon asses. The governors of Israel are described, 
in the song of Deborah, as " riding on white asses." Judges v. 10. 
" And the thirty sons of Jair, who was judge and prince over Israel 
twenty-two years, are said to ride on thirty ass-colts." Judges x. 4. 
"And another judge is recorded to have had forty sons, and thirty 
nephews, that rode on seventy ass-colts." Judges xii. 14. 

It may, however, be asked, supposing it was an unusual thing to 
ride on an ass, Why should this common practice be mentioned in 
relation to the Messiah as a mark of distinction ? Might not the 
prophet, upon this supposition, as well have said, He shall come 
walking on foot ? And would he not have been as well known by 
one character as by the other ? Besides, if we turn to the book of 
Zechariah where this prophecy is to be found, we shall see the per- 
son there described to be a king, a just king, and one having salva- 
tion. And what is there in this character, of riding on the foal of 
an ass, that is peculiar to a king, to a just king, and to one who was 
to bring salvation and deliverance to his people ? These questions, 
however difficult they at first sight may appear, are easily answered; 
not by considering the state and condition of things in general, but 
26 



432 



Life of our Lord Jesus Christ. 



that peculiar to a king of Israel, on which the propriety of this 
character is founded. 

If we look into the history of the rise and fall of nations, we shall 
generally find, that their prosperity and success were proportioned 
to the force and power, and to the conduct and abilities, of their 
leaders. But with the Jews, who from slaves in Egypt became a 
powerful people, the case was very different. The best and greatest 
' of their kings, and he who carried their empire to its greatest height, 
has left us another account of their affairs : " The people," says 
he, " got not the land in possession by their own sword, neither did 
their own arm save them ; but thy right hand, and thine arm, and 
the light of thy countenance, because thou hadst a favor unto them." 
Ps. xliv. 3, etc. 

When we read these, and other similar passages, we are apt to 
ascribe, them to the piety and devotion of the Psalmist, to consider 
them only as acknowledgments of God's general providence in the 
affairs of the world ; and hence are apt to overlook, or not suffi- 
ciently consider, the historical truth they contain. It is true, indeed, 
that all success, in the strictest sense, should be ascribed to God; 
that it is he who giveth victory unto kings : but he generally makes 
use of natural means ; and it is no offence to his providence, that 
kings list their thousands of horse and foot to secure themselves and 
their dominions. But with the Jews it was very different: they were 
never so weak, as when they made themselves strong ; never so 
certainly ruined, as when their force was great enough to create a 
confidence in themselves. For God hath taken the defence of Israel 
upon himself; and whenever the people took it out of his hands to 
place it in their own, they were sure to be undone. Nay, so tender 
was God of his honor in this respect, and so concerned to justify his 
promise to protect Israel, in the eyes of the world, that he would 
not always permit natural causes to interfere in their deliverance, 
lest the people should grow doubtful to whom they ought to ascribe 
their victories; and for the same reason it was, that he commanded 
the people to have neither horses nor chariots of war for their 
defence. Not because they were thought useless in war, for it is 
well known they were the strength of the ancient kingdoms ; but 
because God himself had undertaken their defence, and he wanted 
neither horse nor foot to fight their battles. 

This law, as is evident from the Jewish history, was observed for 
near four hundred years ; namely, till about the middle of Solomon's 
reign. And while David swayed the sceptre of Israel, when the 



Life of our Lord Jesus Christ. 



433 



kingdom was carried to its utmost height, he himself rode upon a 
mule, and provided no better equipage for his son on the day of his 
coronation. " Cause Solomon, my son," said David, "to ride upon 
my own mule, and bring him down to Gihon. And let Zadok the 
priest, and Nathan the prophet, anoint him their king over Israel." 
Kings i. 33, 34. And when that pious prince looked back, and 
contemplated this state of things, he might well say, " Some trust 
in chariots, and some in horses ; but we will remember the name of 
the Lord our God." Ps. xx. 7. 

In the reign of Solomon things quickly changed their aspect. He 
married the daughter of the king of Egypt, and opened a commerce 
between that country and his own, by which means he soon acquired an 
immense number of horses and chariots ; and all his successors, when 
they had it in their power, followed his example. But what did the 
kingdom gain by this change ? They were before a rich and flourish- 
ing people : but after breaking the law of the Most High, their wealth 
and power gradually declined ; till at last their habitations were laid 
waste, their temple and cities burned with fire, and they themselves 
carried captive into a strange land. It may perhaps be asked, Wherein 
the guilt of having the country full of horses consisted ? There is 
certainly no moral crime in purchasing and keeping those creatures ; 
but the kings of Israel were exalted to the throne, on condition that 
they should renounce the assistance of chariots and horses, and de- 
pend upon God for success in the day of battle. 

Having thus considered this law, and the consequences that re- 
sulted from the breach of it, let us now look back to the prophecy 
relating to the Messiah. " Rejoice greatly, 0 daughter of Zion ; 
shout, 0 daughter of Jerusalem : behold, thy King cometh unto thee ; 
he is just, and having salvation ; lowly, and riding upon an ass, and 
upon a colt the foal of an ass. And I will cut off the chariot from 
Ephraim, and the horse from Jerusalem." Zech. ix. 9, etc. 

Such is the king who was to save the descendants of Jacob. And 
what sort of a king could be expected ? Is it possible to imagine, 
that God would send a king to save them who would be like the kings 
which had undone them ? Is it not more reasonable to think, that 
he would resemble those who had been deliverers of their country ? 
kings who feared God, and therefore feared no enemy ; who, though 
mounted on asses, and colts the foals of asses, were able to put to 
flight the thousands and ten thousands of chariots and horses that 
came against them. 

The king foretold by the prophet was also to be just, meek, and 



434 



Life op our Lord Jesus Christ. 



lowly. But how could he have deserved that character, had he ap- 
peared in the pride and pomp of war, surrounded with horses and 
chariots, in direct opposition to the law of God ? or, as he was to 
bring salvation to the people, could he make use of those means which 
God never had prospered, and which he declared he never would ? It 
appears then that it was essential to the character of a king of Israel 
who was to be just and lowly, and to bring salvation with him, that 
he should come riding on an ass, and a colt the foal of an ass. But 
if any doubt can yet remain, let the prophet himself explain it, who, 
immediately after the description of the promised King, adds, "And 
I will cut off the chariot from Ephraim, and the horse from Jeru- 
salem:" plainly intimating, that the character given of the Messiah, 
that he should ride on an ass, was in opposition to the pride of their 
warlike kings, who, by their great strength in chariots and horses, 
had ruined themselves and their people. 

Thus have we undeniably shown the intention of the prophet when 
he foretold that the Messiah should ride on an ass ; and from hence 
it appears, that the enemies of revelation have not the least reason 
for turning this transaction into ridicule. Was it any reproach to 
Christ to ride into Jerusalem on the foal of an ass, when David, the 
greatest of his ancestors, and Solomon, the wisest, as long as he was 
wise, rode in the same manner ? Can the Jews object to this cir- 
cumstance, and yet talk of the glories of David, and the magnificence 
of Solomon, who, in the midst of all that glory and magnificence, 
did the very same thing ? Or can they stumble at this character of 
the Messiah, without forgetting by what princes their ancestors were 
saved, and by what princes they were undone ? 

But to leave this disgression. The prodigious multitudes that now 
accompanied Jesus, filled the Pharisees and great men with malice 
anu envy, because every method they had taken to hinder the people 
from following Jesus had proved ineffectual. 44 The Pharisees there- 
fore said among themselves, Perceive ye how ye prevail nothing ? 
Behold, the world is gone after him." John xii. 19, 

But when our blessed Saviour drew near the city of Jerusalem, 
surrounded by the rejoicing multitude, notwithstanding the many af- 
fronts he had there received, he beheld the city with a divine gene- 
rosity and benevolence which nothing can equal, wept over it, and, 
in the most pathetic manner, lamented the calamities which he fore- 
saw were coming upon it, because its inhabitants were ignorant of 
the time of their visitation. 44 If," said he, 44 thou hadst known, even 
thou, at least in this thy day. the things which belong unto thy peace ! 



Life of our Lord Jesus Christ. 



435 



but now they are hid from thine eyes. For the days shall come upon 
thee, that thine enemies shall cast a trench about thee, and compass 
thee round, and keep thee in on every side, and shall lay thee even 
"with the ground, and thy children within thee ; and they shall not 
leave in thee one stone upon another, because thou knewest not the 
time of thy visitation." Luke xix. 42, etc. 

Behold here, ye wondering mortals, behold an example of gene- 
rosity infinitely superior to any furnished by the heathen world — an 
example highly worthy for them to imitate and admire ! 

When Jesus, surrounded by the multitude, entered Jerusalem, the 
whole city was moved on account of the prodigious concourse of 
people that accompanied him, and their continual acclamations. Jesus 
rode immediately to the temple : but it being evening, he soon left the 
city, to the great discouragement of the people, who expected he was 
immediately to have taken into his hands the reins of government. 
"And Jesus entered into Jerusalem, and into the temple: and when 
he had looked round about upon all things, and now the even tide 
was come, he went unto Bethany with the twelve." Mark xi. 11. 



CHAPTER XXIX. 



JESUS PRONOUNCES A CURSE UPON THE FIG-TREE — EXPELS THE PROFANERS OP THE 
TEMPLE — ASSERTS HIS DIVINE AUTHORITY, AND DELIVERS TWO PARABLES. 




UR blessed Saviour left Bethany at the 
earliest dawn, to visit again the capi- 
tal of Judea. And as he pursued his 
journey, he saw at a distance a fig- 
tree, which, from its fulness of leaves, 
promised abundance of fruit. This 
inviting object induced him to ap- 
proach it in expectation of finding 
figs, for he was hungry, and the sea- 
son for gathering them was not yet 
arrived ; but on his coming to the tree, he found it to be 
really barren ; upon which the blessed Jesus said to it y 
"Let no fruit grow on thee henceforth forever." Mat. 
xxi. 19. This action, which was purely emblematical, 
and prefigured the speedy ruin of the Jewish nation, on 
account of its unfruitfulness, under all the advantages it 
then enjoyed, has, by the enemies of revelation, been represented as 
an action unbecoming the Redeemer of mankind. But if they had 
fully considered its intention, they would have been clearly con- 
vinced, that, like the rest of his miracles, it was done with a gra- 
cious intention ; namely, to awaken the Jews from their lethargy, 
and, by timely repentance, prevent the total ruin of their church 
and nation. 

Being disappointed in finding fruit on the fig-tree, our blessed 
Saviour pursued his journey to Jerusalem ; and, on his arrival, went 
straightway to the temple, the outer court of which he found full of 
merchandise. A sight like this grieved his holy and righteous soul, 
so that he drove them all out of the temple, overturned the tables 
of the money-changers, and the seats of them that sold doves, and 
would not suffer any vessel to be carried through the temple; "say- 
ing unto them, It is written, My house is the house of prayer, but ye 
have made it a den of thieves." Luke xix. 45. 

St. Jerome considers this as one of the greatest of our Saviour's 
(436) 



Life of our Lord Jesus Christ. 



437 



miracles. And it must be owned, that the circumstances are very 
extraordinary : that one man should undertake so bold, and execute 
so hazardous a task ; one man, without a commission from Csesar ; 
without any countenance from the Jewish rulers ; without any arms, 
either to terrify the multitude or defend himself. That he should 
cast out the whole tribe of mercenary traffickers, wrest from those 
worshipers of wealth their darling idol, and trample it under foot : 
and all this without tumult or opposition; not one of the sacrilegious 
rabble daring to move the hand or open the mouth. Whosoever, I 
say, reflects on the fierce and ungovernable nature of an enraged 
populace, and considers the outrageous zeal of Demetrius and the 
craftsmen on a less irritating occasion, may possibly find himself 
almost, if not altogether, of the Latin father's opinion. 

There is a tradition, that a certain bright and dazzling lustre 
flamed from his eyes, which they were unable to bear, as the people 
could not behold the face of Moses for the glory that surrounded 
him. But as the Scriptures take no notice of this transcendent 
lustre, we must only adore the greatness of the fact, and, at the 
same time, so improve this miracle to our spiritual advantage, as to 
secure, by accepting his grace, the power of this mighty Reformer 
in our favor ; that, when he shall come in glory, we may be safe 
under the shadow of his divine wings, while he takes fearful ven- 
geance on those who prostitute the most sacred places to mercenary 
purposes. 

Having dispersed this venal tribe, the people brought unto him 
the blind, the lame, and the diseased, who were all healed by the 
Son of God; so that the very children, when they saw the many 
miraculous cures he performed, proclaimed him to be the great Son 
of David, the long-expected Messiah. Such behavior not a little in- 
censed the Pharisees; but they feared the people, and therefore only 
asked him, If he heard what the children said ? insinuating, that he 
ought to rebuke them, and not suffer them thus to load him with the 
highest praises. But Jesus, instead of giving a direct answer t: 
their question, repeated a passage out of the eighth Psalm: "Have 
ye never read," said the blessed Jesus, "Out of the mouths of babes 
and sucklings hast thou ordained strength ?" Giving them to under- 
stand, that the meanest of God's creatures have been made instru- 
mental in spreading his praise. 

The evening being now come, Jesus, with his disciples, left the 
city, and retired to Bethany, where his benevolent miracle, in raising 
Lazarus from the dead, had procured him many friends, among whom 



438 



Life of our Lord Jesus Christ. 



he was always in safety. The next morning, as they were returning 
to Jerusalem, the disciples were astonished at beholding the fig-tree, 
that had been but the morning before declared barren, " dried up 
from the roots :" they had, in all probability, forgotten what our Sa- 
viour 'had said to this fig-tree, till its dry and withered aspect 
brought it again to their memory. Peter, on seeing this astonishing 
phenomenon, said unto Jesus, " Master, behold the fig-tree which 
thou cursedst is withered away!" To which Jesus answered, that 
whoever had faith in the Almighty, or thoroughly believed in his 
miracles, should be able to do much greater things than the wither- 
ing of the fig-tree. " And Jesus answering, saith unto them, Have 
faith in God. For verily I say unto you, that whosoever shall say 
unto this mountain, Be thou removed, and be thou cast into the sea; 
and shall not doubt in his heart, but shall believe that those 
things which he saith shall come to pass, he shall have whatsoever he 
saith." Mark xi. 22, 23. Our Lord added, that whatsoever they 
should ask by faith, they should receive ; and concluded by giving 
them directions concerning prayer, which was necessary to increase 
the faith he mentioned. " And when ye stand praying, forgive, if 
ye have aught against any : that your Father also which is in hea- 
ven may forgive you your trespasses. But if ye do not forgive, nei- 
ther will your Father which is in heaven forgive your trespasses." 
Mark xi. 25, 26. 

During the time the blessed Jesus remained in the temple, certain 
proselyted Greeks, who came up to worship at Jerusalem, desired to 
see him, having long cherished expectations of beholding the pro- 
mised Messiah. Accordingly they applied to Philip, a native of 
Bethsaida, who mentioned it to Andrew, and he told it to Jesus. 
Upon which our blessed Saviour told his disciples, that he should 
soon be honored with the conversion of the Gentiles : " The hour is 
come," said he, "that the Son of man should be glorified." But 
declared, that before this glorious event happened, he must suffer 
death ; illustrating the necessity there was of his dying, by the simi- 
litude of casting grain into the earth. " Verily, verily, I say unto 
you, except a corn of wheat fall into the ground and die, it abideth 
alone; but if it die, it bringeth forth much fruit." John xii. 24. 
Adding, that since it was absolutely necessary for him, their Lord 
and Master, to suffer the pains of death before he ascended the 
throne of his glory ; so they, as his followers, must also expect to be 
persecuted and spitefully used for his name's sake ; but if they per- 
severed, and even resolved to lose their lives in his service, he would 



1 Life of our Lord Jesus Christ. 439 

reward their constancy with a crown of glory. At the same time 
he intimated to the strangers, that if their desire of conversing with 
him proceeded from a hope of obtaining from him temporal prefer- 
ments, they would find themselves sadly disappointed. " If any 
man serve me, let him follow me ; and where I am, there shall also 
my servant be : if any man serve me, him will my Father honor." 
John xii. 26. 

Our blessed Lord was now so affected, that he uttered, in a very 
pathetic manner, his grief, and addressed his heavenly Father for 
succor in his distress. " Now is my soul troubled ; and what shall I 
say ? Father, save me from this hour : but for this cause came I 
unto this hour." John xii. 27. This should teach us, that prayer is 
the only proper method of easing the mind overwhelmed with dis- 
tress ; but at the same time to be always resigned to the divine will; 
for though the weakness of human nature may shrink when perse- 
cution or sufferings of any kind appear, yet, by reflecting on the 
wisdom, goodness, and power of God to deliver us, we ought to 
support every trial, however severe, with patience, as he doubtless 
purposes some happy ends by these afflictions. 

Our blessed Lord having made a short prayer to his Father, 
begged him to demonstrate the truth, of his mission by some token 
which could not be resisted. "Father, glorify thy name." Nor 
had he hardly uttered these words, before he was answered by an 
audible voice from heaven, " I have both glorified it, and will glorify 
it again." The miracles thou hast already performed have glorified 
my name ; and I will still continue to glorify it, by other miracles to 
be wrought before the sons of men. This voice was evidently super- 
natural, resembling thunder in loudness, but sufficiently articulate to 
be understood by those who heard our blessed Saviour pray to his 
heavenly Father. And Jesus told his disciples, that it was not given 
for his sake, but to confirm them in their faith of his mission. 
"This voice," said he, "came not because of me, but for your 
sakes." It came to confirm what I have told you relating to my 
sufferings, death, resurrection, and the conversion of the Gentile 
world to the Christian religion. Accordingly he communicated this 
comfortable reflection to his disciples, telling them that the time was 
at hand, when the kingdom of Satan should be destroyed, and that 
of the Messiah exalted. " Now is the judgment of this world : now 
shall the prince of this world be cast out. And I, if I be lifted up 
from the earth, will draw all men unto me." John xii. 31, 32. The 
people, not understanding the force of this affirmation, replied, " We 



440 



Life of our Lord Jesus Christ. 



have heard out of the law that Christ abideth forever : and how 
sayest thou, The Son of man must be lifted up ?" John xii. 34. Our 
Lord, in answer, told them that they should soon'be deprived of his 
presence and miracles : and therefore they would do well to listen 
attentively to his precepts, firmly believe the doctrines he delivered, 
and wisely improve them to their eternal advantage ; for otherwise 
they would be soon overtaken with spiritual blindness, and rendered 
incapable of inheriting the promises of the Gospel. That while they 
enjoyed the benefit of his preaching and miracles, which sufficiently 
proved the truth of his mission from the Most High, they should 
believe on him ; for by that means alone they could become the chil- 
dren of God. " Yet a little while is the light with you : walk while 
ye have the light, lest darkness come upon you ; for he that walketh 
in darkness knoweth not whither he goeth. While ye have light, 
believe in the light, that ye may be the children of light." John xii. 
35, etc. 

Having thus addressed the multitude, he retired privately. But 
notwithstanding the many miracles our great Redeemer had wrought 
in the presence of these perverse and stiff-necked people, the gene- 
rality of them refused to own him for the Messiah ; being filled with 
the vain expectations of a, temporal prince, who was to rule over all 
the kingdoms of the earth, and place his throne in Jerusalem. Some 
indeed, even of the rulers, believed on him, though they thought it 
prudent to conceal their faith, lest they should, like the blind man, 
be excommunicated, or put out of the synagogue ; valuing the good 
opinion of men above the approbation of the Almighty. Neverthe- 
less, to inspire such as believed on him with courage, he cried in the 
temple, " He that believeth on me, believeth not on me, but on him 
that sent me." John xii. 44. He that acknowledges the divinity of 
my mission, acknowledges the power and grace of God, on whose 
special errand I am thus sent. Adding, he that seeth the miracles 
I perform, seeth the operations of that Omnipotent Power by which 
I act. I am the Sun of righteousness, whose beams dispel the 
darkness of ignorance in which the sons of men are involved ; and 
I am come to deliver all who believe on me out of that palpable 
darkness. You must not, however, expect that I will at present exe- 
cute judgment upon those who refuse to embrace the doctrines of the 
Gospel ; for I am not come to condemn and punish, but to save the 
world, and consequently to try every gentle and winning method to 
reclaim the wicked from the error of their ways, and turn their feet 
into the paths of life and salvation. They shall not, however, es- 



Life of our Lord Jesus Christ. 



441 



cape unpunished who neglect the instructions and offers of salva- 
tion now made to them ; for the doctrines I have preached shall 
bear witness against them at the awful tribunal of the last day; 
and as it has aggravated their sin, so it shall then heighten their 
punishment. 

While Jesus was thus preaching in the temple, a deputation of 
priests and elders was sent from the supreme council, to ask him 
concerning the nature of the authority by which he acted, whether 
he was a prophet, priest, or king, as no other person had a right to 
make any alterations, either in church or state ; and, if he had laid 
claim to either of those characters, from whom had he received it ? 
But our blessed Saviour, instead of giving a direct answer to the ques- 
tions of the Pharisees, asked them another ; promising, if they resolved 
his question, he would also answer theirs. "I also will ask you one 
thing, which if ye tell me, I in likewise will tell you by what authority 
I do these things. The baptism of John, whence was it ? from hea- 
ven, or of men?" Mat. xx. 24, etc. This question puzzled the priests. 
They considered, on the one hand, that if it was from God, it would 
oblige them to acknowledge the authority of Jesus, John having more 
than once publicly declared him to be the Messiah; and, on the other, 
if they peremptorily denied the authority of John, they would be in 
danger of being stoned by the people, who in general considered 
him as a prophet. They therefore thought it the most eligible me- 
thod to answer, that they could not tell from whence John's baptism 
was. Thus, by declining to answer the question asked them by 
Jesus, they left him at liberty to decline giving the council the satis- 
faction they had sent to demand. At the same time they plainly 
confessed, that they were unable to pass any opinion on John the 
Baptist, notwithstanding he claimed the character of a messenger 
from God, and they had sent to examine his pretensions. This was, 
in effect, to acknowledge that they were incapable of judging of any 
prophet whatsoever. W ell, therefore, might the blessed Jesus say, 
" Neither tell I you by what authority I do these things." You 
have no right to ask, since you have confessed you are unable to 
judge ; and therefore I shall not satisfy your inquiry. But because 
this deputation had said that they were ignorant from whence the 
baptism of John was, our blessed Saviour sharply rebuked them, 
conveying his reproof in the parable of the two sons commanded to 
work in their father's vineyard ; and, asking their opinion of the 
two, made them condemn themselves. 

" A certain man," said he, a had two sons ; and he came to the 



442 



Life of our Lord Jesus Christ. 



first, and said, Son, go work to-day in my vineyard." But tins un- 
gracious youth very roughly answered the kind command of his 
father, and without the least preface or appellation of respect, an- 
swered, " I will not." However, after reflecting on the impropriety 
and indecency of such behavior to his kind and indulgent father, he 
repented of what he had done, and went to work in the vineyard. 
The father, having met with so sharp a reply from the former son, 
had recourse to the other, and in the same manner ordered him to 
work that day in his vineyard. This son was very different from the 
former, and, in a very dutiful manner, said, "I go, sir." But not- 
withstanding this seeming obedience, he delayed to do as his father 
desired ; he did not go to work in the vineyard. The temper and 
behavior of the second son were exactly conformable to those of the 
Pharisees. They gave the Almighty the most honorable titles, and 
professed the utmost zeal for his service, in their prayers and praises ; 
but at the same time refused to do any part of the work that he en- 
joined them. In the character of the other son, the disposition of 
the publicans and harlots is well described. They neither professed 
nor promised to do the will of their Creator ; but when they came to 
reflect seriously on their conduct, and the offers of mercy which were 
so kindly made them, they submitted to our Saviour, and, in conse- 
quence of their faith, amended their lives. 

Having thus finished the parable, our Lord asked the Pharisees, 
" Whether of them twain did the will of his father ? They say unto 
him, The first." They did not immediately perceive, that by this 
answer they condemned themselves, till our Saviour made a just ap- 
plication of the parable in this sharp but just rebuke : " Verily I 
say unto you, that the publicans and the harlots go into the kingdom 
of God before you. For John came unto you in the way of right- 
eousness, and ye believed him not," nor entered into your Father's 
vineyard, though, like the second son, you promised in the most fair 
and candid manner; "but the publicans and harlots believed him," 
repented of their former disobedience, and entered into the vine- 
yard. The blessed Jesus did not only rebuke them for rejecting the 
preaching of the Baptist, but represented the crime of the nation, 
in rejecting all the prophets which had been sent since they became 
a nation, and, among the rest, the only begotton Son of the Most 
High: warning them, at the same time, of their danger, and the 
punishment that would inevitably ensue if they continued in their 
rebellion. The outward economy of religion in which they gloried, 
would be taken from them ; their relation to God as his people can- 



Life of our Loud Jesus Christ. 



443 



celled, and the national constitution destroyed : but because these 
topics were extremely disagreeable, he delivered them under the vail 
of the following parable: "There was," said he, "a certain house- 
holder, which planted a vineyard, and hedged it round about, and 
digged a wine-press in it, and built a tower, and let it out to hus- 
bandmen, and went into a far country." Mat. xxi. 33. 

The comparison of the church to a vineyard is frequent in the 
sacred Scripture; but this particular parable, for the fuller convic- 
tion of the Jews, is expressly taken from the fifth chapter of the 
prophet Isaiah, with which they could not fail of being well ac- 
quainted, nor ignorant of its meaning, as the prophet at the end of 
jt adds, " The vineyard of the Lord of Hosts is the house of Israel, 
and the men of Judah his pleasant plant ; and he looked for judg- 
ment, but behold oppression ; for righteousness, but behold a cry." 
Our Saviour therefore continued the metaphor, telling them, that 
"when the time of the fruit drew near, he sent his servants to the hus- 
bandmen that they might receive the fruits of it. And the husband- 
men took his servants, and beat one, and killed another, and stoned 
another." The Almighty sent the prophets to exhort the Jews to 
entertain just sentiments of religion, and tread in the paths of virtue ; 
but the Jews, irritated at the prophets for the freedom they used in 
reproving their sins, persecuted and slew them with unrelenting fury. 
Their wickedness, however, in killing these messengers, did not in- 
stantly provoke the Almighty to pour down his vengeance upon 
them ; he sent more prophets to exhort and reclaim them, but they 
met with no better fate than the former. His mercy, however, still 
continued ; and that no means might be left untried, he sent unto 
them his own Son, whose authority being clearly established by un- 
deniable miracles, ought to have been acknowledged cheerfully by 
these wicked men. But how different was the consequence ! " When 
the husbandmen saw the son, they said among themselves, This is 
the heir; come, let us kill him, and let us seize on his inheritance. 
And they caught him, and cast him out of the vineyard, and slew 
him. When the Lord, therefore, of the vineyard cometh, what will 
he. do unto those husbandmen ? They say unto him, He will miser- 
ably destroy those wicked men, and will let out his vineyard unto 
other husbandmen, which shall render him the fruits in their sea- 
sons." Shocked at this awful representation, the Pharisees ex- 
claimed, and said, "God forbid!" surely these husbandmen will 
not proceed to such desperate iniquity : surely the vineyard will not 
thus be taken from them. But to confirm the truth of this, our 



r 



444 Life of our Lord Jesus Christ. 

Saviour added a remarkable prophecy of himself, and his rejection, 
from Psalm cxviii. "Did ye never," said he, "read in the Scrip- 
tures, The stone which the builders refused is become the head- 
stone of the corner : this is the Lord's doing ; it is marvelous in 
our eyes?" This rejection of the Messiah by the Jews, and the re- 
ception he met with among the Gentiles, all brought to pass by the 
providence of God, are wonderful events ; and therefore I say unto 
you, the kingdom of God shall be taken from you, and given to a 
nation bringing forth the fruits thereof. 

The chief priests and Pharisees being afraid to apprehend Jesus, 
he was at liberty to proceed in the offices of his ministry. Accordingly 
he delivered another parable, wherein he described, on the one hand, 
the bad success which the preaching of the Gospel was to meet with 
among the Jews ; and, on the other, the cheerful reception given it 
among the Gentiles. This gracious design of the Almighty, in giving 
the Gospel to the children of men, our blessed Saviour illustrated by 
the behavior of a certain king, who, in honor of his son, made a 
great feast, to which he invited many guests. " The kingdom of 
heaven is like unto a certain king, which made a marriage for his 
son." This marriage supper, or great feast, signifies the joys of 
grace and glory, which are properly compared to an elegant enter- 
tainment, on account of their exqaisiteness and duration ; and are 
here said to be prepared in honor of the Son of God, because they 
are bestowed on men in consequence of his sufferings in their stead 
and behalf. 

Some time before this supper was ready, the servants went forth 
to call the guests to the wedding ; that is, when the fulness of time 
approached, the Jews, as being the peculiar people of God, were first 
called by John the Baptist, and afterwards by Christ himself ; but 
they refused all these benevolent calls of mercy, and rejected the 
kind invitations of the Gospel, though pressed by the preaching of 
the Messiah and his forerunner. After our Saviour's resurrection 
and ascension, the apostles were sent forth to inform the Jews that 
the Gospel covenant was established, mansions in heaven prepared, 
and nothing wanting but the cheerful acceptance of the honor de- 
signed them. "Again he sent forth other servants, saying, Tell 
them which are bidden, Behold, I have prepared my dinner ; my oxen 
and my fatlings are killed, and all things are ready : come unto the 
marriage." But these messengers were as unsuccessful as the former. 
The Jews, undervaluing the favor offered them, mocked at the mes- 
sage : and some of them, more rude than the rest, insulted, beat, and 



Life of our Lord Jesus Christ. 



445 



slew the servants that had been sent to call them to the marriage 
supper of the Lamb. "But when the king heard thereof, he was 
wroth : and he sent forth his armies and destroyed those murderers, 
and burnt up their city." This part of the parable plainly predicted 
the destruction of the Jews by the Roman armies, called here the 
armies of the Almighty, because they were appointed by him to exe- 
cute vengeance on that once favorite, but now rebellious people. 

The parable is then continued as follows : The king again sent 
forth his servants into the countries of the Gentiles, with orders to 
compel all that they met with to come in to the marriage. This was 
immediately done, and the wedding was furnished with guests ; but 
when the king came into the apartment, " he saw there a man which 
had not on a wedding garment ; and he saith unto him, Friend, how 
earnest thou in hither, not having on a wedding garment ? And he 
was speechless. Then said the king to the servants, Bind him hand 
and foot, and take him away, and cast him into outer darkness : there 
shall be weeping and gnashing of teeth. For many are called, but 
few are chosen." Mat. xxii. 11, etc. 

By the conclusion of the parable, we learn that the profession of the 
Christian religion will not save a man, unless he be saved by grace, 
and act from Christian principles. Let us therefore, who have obeyed 
the call, and are by profession the people of God, think often on that 
awful day, when the King will come in to see his guests ; when the 
Almighty will, with the greatest strictness, view every soul that lays 
claim to the joys of heaven. Let us think of the speechless con- 
fusion that will seize such as have not on the wedding garment, and 
of the inexorable anxiety with which they will be consigned to weep- 
ing and gnashing of teeth; and let us remember, that to have seen 
for a while the light of the Gospel, and the fair beamings of an eternal 
hope, will add deeper and more sensible horrors to these gloomy 
caverns. On the other hand, to animate and encourage us, let us 
, anticipate the joyful hour which will consign us to bliss immortal. 



CHAPTER XXX. 



THE BLESSED JESUS WISELY RETORTS ON THE PHARISEES AND HERODIANS, WHO PROPOUND 
AN INTRICATE QUESTION TO HIM — SETTLES THE MOST IMPORTANT POINT OF THE LAW — 
ENFORCES HIS MISSION AND DOCTRINE — AND FORETELLS THE JUDGMENT THAT WOULD 
FALL UPON THE PHARISAICAL TRIBE. 



S this representation of the state of the 
finally impenitent, appeared to be lev- 
eled at the Pharisees, they immediately 
concerted with the Herodians and Sad- 
ducees, on the most proper method of 
putting Jesus to death. It is suffi- 
ciently evident, that their hatred was 
now carried to the highest pitch, be- 
cause the most violent enmity which 
had so long subsisted between the two 
sects was on this occasion suspended, and they joined together to 
execute their cruel determination on the Son of God. They how- 
ever thought it most eligible to act very cautiously, and endeavor if 
possible to catch some hasty expression from him, that they might 
render him odious to the people, and find something against him that 
might serve as a basis for a prosecution. Accordingly, they sent 
some of their disciples to him, with orders to feign themselves just 
men, who maintained the greatest veneration for the divine law, and 
dreaded nothing more than the doing any thing inconsistent with its 
precepts ; and, under this specious cloak of hypocrisy, to beg his 
determination of an affair that had long lain heavy on their con- 
sciences ; namely, the paying tribute to Caesar, which they thought 
inconsistent with their zeal for religion. This question was, it 
seems, furiously debated in our Saviour's time ; one Judas, a native 
of Galilee, having implanted in the minds of the people, a notion 
that taxes to a foreign power were absolutely unlawful. A doctrine 
so pleasing to the worldly-minded Jews could not fail of friends, 
especially among the lower class, and therefore must have had many 
partisans among the multitude that then surrounded the Son of God. 
The priests therefore imagined, that it was not in his power to de- 
cide the point, without rendering himself obnoxious to some of the 
(446) 




Life of our Lord Jesus Christ. 447 

parties. If he should say it was lawful to pay the taxes, they be- 
lieved that the people in whose hearing the question was proposed, 
would be incensed against him, not only as a base pretender, who, 
on being attacked publicly, renounced the character of the Messiah, 
which he had assumed among his friends, but also a flatterer of 
princes, and a betrayer of the liberties of his country; one who 
taught a doctrine inconsistent with the known privileges of the 
people of God — but if he should affirm that it was unlawful to pay 
tribute, they determined to inform the governor, who, they hoped, 
would punish him as a framer of sedition. Highly elated with their 
project, they accordingly came ; and, after passing an encomium on 
the truth of his mission, his courage, and impartiality, they pro- 
posed this famous question — " Master," said they, " we know that 
thou art true, and carest for no man ; for thou regardest not the 
persons of men, but teachest the way of God in truth. Tell us, 
therefore, what thinkest thou, Is it lawful to give tribute to Caesar 
or not ?" Mark xii. 14, 15. But the blessed Jesus saw their secret 
intentions, and accordingly called them hypocrites ; to signify that 
though they pretended to make conscience of, and show a regard 
for, the will of God, in proposing this question, he saw through the 
thin vail that concealed their design from the eyes of mortals, and 
knew that their intention was to ensnare him. He, however, did not 
decline answering their question, but previously desired to see a 
piece of the tribute-money. The piece was accordingly produced, 
and proved to be coined by the Romans : upon which our blessed 
Saviour answered them — Since this money bears the image of 
Caesar, it is his : and by making use of it, you acknowledge his 
authority. But at the same time that you discharge your duty to 
the civil magistrate, you should never forget the duty you owe to 
your God ; but remember, that as you profess to bear the image of 
the great, the omnipotent King, you are his subjects, and ought to 
love him with all your heart, and serve him to the very utmost of 
your power. The Pharisees and their followers, under a pretence 
of religion, often justified sedition : but the Herodians, in order to 
ingratiate themselves with the reigning powers, made them a 
compliment of their consciences, complying with whatever they en- 
joined, however opposite their commands might be to the divine law. 
Our Lord therefore adapted his answer to them both, exhorting 
them, in their regards to God and the magistrate, to give each his 
due ; there being no inconsistency between their rights, when their 
rights only are insisted on. So unexpected an answer quite dis- 
21 



448 



Life of our Lord Jesus Christ. 



concerted and silenced these crafty enemies. They were astonished 
both at his having discovered their design, and his wisdom in 
avoiding the snare they had so artfully laid for him. " When they 
had heard these words they marveled, and left him, and went their 
way." Mat. xxii. 22. 

Though our Lord thus wisely obviated their crafty designs, ene- 
mies came against him from every quarter. The Sadducees, who 
denied the doctrine of a future state, together with the existence of 
angels and spirits, came forward to the charge ; proposing to him 
their strongest argument against the resurrection, which they 
deduced from the law given by Moses with regard to marriage. 
"Master," said they, "Moses wrote unto us, If any man's brother 
die, having a wife, and he die without children, that his brother 
should take his wife, and raise up seed unto his brother. There 
were, therefore, seven brethren ; and the first took a wife, and died 
without children. And the second took her to wife, and he died 
childless. And the third took her ; and in like manner the seven 
also. And they left no children, and died. Last of all, the woman 
died also. Therefore, in the resurrection, whose wife of them is 
she? for seven had her to wife." Luke xx. 28, etc. 

The Sadducees, who believed the soul to be nothing more than 
refined matter, were persuaded that, if there were any future state, 
it must resemble the present ; and being in that state material and 
mortal, the human race could not be continued, nor the individuals 
rendered happy, without the pleasures and conveniences of marriage. 
And hence considered it as a necessary consequence of the doctrine 
of the resurrection, or a future state, that every man's wife should 
be restored to him. But this argument our blessed Saviour soon 
confuted, by telling the Sadducees they were ignorant of the power 
of God, who had created spirit as well as matter, and who can render 
man completely happy in the enjoyment of himself. He also ob- 
served, that the nature of the life obtained in a future state made 
marriage altogether superfluous, because, in the world to come, men 
being spiritual and immortal like the angels, there was no need of 
natural means to propagate or continue the kind. "Ye do err," 
said the blessed Jesus, " not knowing the Scriptures, nor the power 
of God. For in the resurrection they neither marry nor are given 
in marriage." Mat. xxii. 29, 30. "Neither can they die anymore: 
for they are equal unto the angels ; and are the children of God, 
being the children of the resurrection." Luke xx. 36. Hence we 
may observe, that good men are called the children of the Most 



Life of our Lord Jesus Christ. 



449 



High from their inheritance at the resurrection, and particularly on 
account of their being adorned with immortality. Having thus 
shown their folly and unbelief, he proceeded to show that they were 
also ignorant of the Scriptures, and particularly of the writings of 
Moses, from whence they had drawn their objection, by demonstra- 
ting, from the very law itself, the certainty of a resurrection, at 
least that of just men ; and consequently quite demolished the opin- 
ion of the Sadducees, who, believing the materiality of the soul, 
affirmed that men were annihilated after their death, and that their 
opinion was founded on the writings of Moses. "Now," said our 
Saviour, "that the dead are raised even Moses showed at the 
bush, when he called the Lord the God of Abraham, and the God 
of Isaac, and the God of Jacob. For he is not a God of the dead, 
but of the living; for all live unto him." Luke xx. 37, 38. As if 
he had said, The Almighty cannot properly be called the God of 
Abraham, Isaac, and Jacob, unless they exist; for "he is not a 
God of the dead, but of the living." Since, therefore, Moses called 
him the God of Abraham, the God of Isaac, and the God of Jacob, 
long after these venerable patriarchs were dead, the relation denoted 
by the word of God still subsisted between them ; consequently they 
were not annihilated, as you pretend, but are still in being, and con- 
tinue to be the servants of the Most High. 

This argument effectually silenced the Sadducees, and agreeably 
surprised the people, to see the objection, hitherto thought impreg- 
nable, totally abolished, and the sect they had long abominated fully 
confuted. " And when the multitude heard this, they were aston- 
ished at his doctrine." Mat. xxii. 33. Nor could even the Pharisees 
refrain from giving the Saviour of mankind the praise due to his 
surperlative wisdom ; for one of the Scribes desired him to give his 
opinion on a question often debated among their teachers ; namely, 
Which was the great commandment of the law? The true reason 
for their proposing this question was, to try whether he was as well 
acquainted with the sacred law, and the debates that had arisen on 
different parts of it, as he was ready in deriving arguments from 
the inspired writers, to destroy the tenets of those who denied a 
future state. In order to understand the question proposed to our 
blessed Saviour by the Scribe, it is necessary to observe, that some 
of the most learned rabbis had declared, that the law of sacrifice 
was the great commandment ; some that it was the law of circumci- 
sion ; and others, that the law of meats and washings had merited 
that title. Our blessed Saviour, however, showed that they were all 



450 



Life of our Lord Jesus Christ. 



mistaken, and that the great commandment of the law, is the duty 
of piety; and particularly mentioned that comprehensive summary 
of it given by Moses : " Hear, 0 Israel ; The Lord our God is one 
Lord : and thou shalt love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind, and with all thy strength. 
This is the first commandment." Mark xii. 29, 30. The first and 
chief commandment is, to give God our hearts. The divine Being 
is so transcendently amiable in himself, and has, by the innumerable 
benefits conferred upon us, such a title to our utmost affection, that 
no obligation bears any proportion to that of loving him. The 
honor assigned to this precept, proves that piety is the noblest act 
of the human mind ; and that the chief ingredient in piety is love, 
founded on a clear and extensive view of the divine perfections, har- 
monizing in our redemption by Christ, a permanent sense of his be- 
nefits, and a deep conviction of his being the sovereign good, our 
portion, and our happiness. But it is essential to love, that there 
be a delight in contemplating the beauty of the object beloved, 
whether that beauty be a matter of sensation or reflection ; that we 
frequently, and with pleasure, reflect on the benefits conferred on us 
by the object of our affections ; that we have a strong desire of 
pleasing him, great fear of doing any thing to offend him, and a 
sensible joy in thinking we are beloved in return. Hence the duties 
of devotion, prayer, and praise, are the most natural and genuine 
exercise of the love of God. 

Nor is this grace so much any single affection, as the continual 
bent of all the affections and powers of the soul : consequently, to 
love God is, as much as possible, to direct the whole soul towards 
him, and to exercise all its faculties on him as its chief object. Ac- 
cordingly, the love of God is described in Scripture by the several 
operations of the mind, a following hard after God; namely, by 
intense contemplation ; a sense of his perfections, gratitude for his 
benefits, trust in his goodness, attachment to his service, resignation 
to his providence, the obeying his commandments, admiration, hope, 
fear, etc., not because it consists in any of those singly, but in them 
altogether ; for to content ourselves with partial regards to the Su- 
preme Being, is not to be affected towards him in the manner we 
ought to be, and which his perfections claim. Hence the words of 
the precept are, "Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind, and with all thy 
strength;" that is, with the joint force of all thy faculties; and 
therefore no idol whatsoever must partake of the love and worship 



Lipe of our Lord Jesus Christ. 



451 



that is due to him. But the "beauty and excellency of this state of 
mind is best seen in its effects : for the worship and obedience flow- 
inc from such a universal bent of the soul towards God, is as much 
superior to the worship and obedience arising from partial conside- 
rations, as the brightness of the sun is to any picture that can be 
drawn of that luminary. For example, if we look upon God only 
as a stern lawgiver, who can and will punish our rebellion, it may 
indeed force an awe and dread of him, and as much obedience to his 
laws as we think will satisfy him ; but can never produce that con- 
stancy in our duty, that delight in it, and that earnestness to per- 
form it in its utmost extent, which are produced and maintained in 
the mind by the sacred fire of divine love, or by the bent of the 
whole soul turned towards God as a reconciled father ; a frame the 
most excellent that can be conceived, and the most to be desired, 
because it constitutes the highest perfection and real happiness of 
the creature. 

Again, this commandment requires us to fear God; and certainly we 
cannot love the Lord our God, unless we fear and reverence him : 
for as the love, so the fear of God is the sum of all the command- 
ments, and indeed the substance of all religion. Prayer and praise 
are the tribute and homage of religion : by the one we acknowledge 
our dependence upon God ; by the other we confess that all our 
blessings and comforts are from him. Such, therefore, as neither 
pray to God, nor praise him, cannot be said to have a God ; for they 
acknowledge none, but are gods to themselves. And as the love 
and fear of God are often used in Scripture, for his whole worship 
and service, so is this invocation of his name — u Pour out thy fury 
upon the heathen, and upon the families that have not called upon 
thy name;" that is, those who do not worship or serve him. 

But to return. Our blessed Saviour having thus auswered the 
question put to him by the Scribe, added, that the second command- 
ment was that which enjoined the love of our neighbor. This h - - 
indeed no relation to the lawyer's question concerning the first coi 
rnandment ; yet our blessed Lord thought proper to show him which 
was the second, probably because the men of this sect did not ac- 
knowledge the importance and precedency of love to their neighbor; 
or because these were remarkably deficient in the practice of it, as 
Jesus himself had often found in their attempts to kill him. " And 
the second is like unto it, thou shalt love thy neighbor as thyself." 
This principle of love to God will be also fruitful of every good 
work. It will make us really perform the duties of all the relations 



452 



Life of our Lord Jesus Christ. 



in which we stand. And because love worketh no ill to his neighbor, 
therefore it is the fulfilling of the law ; for it will prompt us to a 
cheerful and ready performance of every office, whether of justice 
or charity, that we owe to our neighbor. All the best things we 
can do, if destitute of this principle, will appear either to be the 
effect of hypocrisy, or done to procure the esteem of men. Without 
love, a narrowness of soul will shut us up within ourselves, and make 
all we do to others only as a sort of merchandise, trading for our 
own advantage. It is love only that opens our hearts to consider 
other persons, and to love them on their own account, or rather on 
account of God, who is love. 

Those who possess such a temper of mind, have a constant calm 
within, and are not disturbed with passion, jealousy, envy, or ill- 
nature. They observe and rejoice in the happiness of others ; they 
are glad to see them easy, and share with them in their joy and 
felicity; not fretting or complaining, though they enjoy less than 
their neighbors. It is true, love has a very different effect ; for the 
same temper will render many so considerate of the misfortunes of 
others, as to sympathize with them in their distress, and be greatly 
affected with such objects of compassion as it is not in their power 
to assist. But there is a real pleasure even in this compassion, as 
it melts us to the greatest tenderness, and proves us to be men and 
Christians. The good man, by the overflowings of his love, is sure 
that he is in favor with his Maker, because he loves his neighbor. 
His soul dwells at ease ; there is sweetness in all his thoughts and 
wishes. This makes him clear in his views of every kind, and 
renders him grateful to all good men around him. 

This charitable temper also maintains in him a constant disposition 
for prayer. A charitable man, who has occasion to forbear and 
forgive others, and to return good for evil, dares, with an humble 
assurance, to lay claim to mercy and pardon through the alone 
merits of his blessed Redeemer. 

But we return to the Scribe, who was astonished at the justness 
of our Saviour's decisions, and answered, That he had determined 
rightly, since there is but one supreme God, whom we must all 
adore ; and if we love him above all temporal things, and our neigh- 
bor as ourselves, we worship him more acceptably, than if we sac- 
rifice to him " all the cattle upon a thousand hills." 

Our blessed Lord highly applauded the piety and wisdom of this 
reflection, by declaring that the person who made it was not far from 
the kingdom of God. 



Life of our Lord Jesus Christ. 



453 



As the Pharisees, during the course of our Saviour's ministry, 
had proposed to him many difficult questions, with an intention to 
prove his prophetical gifts, he now, in his turn, thought proper to 
ma.ke a trial of their skill in the sacred writings. For this purpose, 
he asked their opinion of a difficulty concerning the Messiah's pedi- 
gree. " What think ye of Christ ? Whose Son is he ? They say 
unto him the Son of David." Mat. xxii. 42. I know, answered 
Jesus, you say Christ is the Son of David ; but how can they support 
their opinion, or render it consistent with the words of David ? who 
himself calls him Lord; and "how is he his Son?" It seems that 
the Jewish doctors did not imagine that their Messiah would be in- 
dued with any perfections greater than those that might be enjoyed 
by human nature ; for though they called him the Son of God, they 
had no idea that he was God, and therefore could not pretend to 
solve the difficulty. 

The latter question, however, might have convinced them of their 
error ; for if the Messiah was only to be a secular prince y as they 
supposed, and to rule over the men of his own time, he never could 
have been called, "Lord," by persons who died before he was born; 
far less would so mighty a prince as David, who was also his pro- 
genitor, have conferred on him that title. Since, therefore, he rules 
over not only the vulgar dead of former ages, but even over the 
kings from whom he was himself descended, and his kingdom com- 
prehends the men of all countries and times, past, present, and to 
come ; the doctors, if they had thought accurately upon the subject, 
should have expected in their Messiah a king different from all other 
kings. Besides, he is to sit at God's right hand, " till all his enemies 
are made his footstool." Numbers of Christ's enemies are subject 
to him in this life ; and they who will not bow to him willingly, 
shall, like the rebellious subjects of other kingdoms, be reduced by 
punishment. 

Such solid reasoning, gave the people an high opinion of his wis- 
dom. And showed them, how far superior he was to their most re- 
nowned rabbis, whose arguments to prove their opinions and answers 
to the objections which were raised against him, were, in general, 
very weak and trifling. Nay, his foes themselves, from the repeated 
proofs they had received from the prodigious depth of his understand- 
ing, were impressed with such an opinion of his wisdom, that they 
judged it impossible to entangle him in his talk. Accordingly, they 
left off attempting it, and from that day forth troubled him no more 
with their insidious questions. 



454 



Life of our Lord Jesus Christ. 



But having mentioned the final conquest and destruction of his 
enemies, who were to be made his footstool, agreeably to the pre- 
diction of the royal psalmist, he turned towards his disciples ; and, 
in the hearing of the multitude, solemnly cautioned them to beware 
of the Scribes and Pharisees ; insinuating thereby who the enemies 
were whose destruction he had mentioned. "The Scribes and the 
Pharisees," said he, "sit in Moses' seat. All, therefore, whatsoever 
they bid you observe, that observe and do : but do not ye after their 
works; for they say, and do not." Mat. xxiii. 2, 3. While they 
teach the doctrines before delivered by Moses, observe all they say; 
but by no means imitate their practices, for they impose many pre- 
cepts on their disciples which they never perform themselves. "For 
they bind heavy burdens, and grievous to be borne, and lay them on 
men's shoulders; but they themselves will not move them with one 
of their fingers. But all their works they do for to be seen of 
men." Mat. xxiii. 4, 5. The difficult precepts they impose on 
others are never regarded by these hypocrites ; and any good action 
they may happen to perform, is vitiated by the principle from 
whence it proceeds. They do it only with a view to gain popular 
applause, and not from a regard to God ; far less from a love of 
goodness. They are proud and arrogant to excess, as is plain from 
their affected gravity in their clothes ; from the anxiety they discover 
lest they should not obtain the principal seats in the public assem- 
blies ; and from their affecting to be saluted in the streets with the 
sounding titles of rabbi and father. " They make broad their phy- 
lacteries, and enlarge the borders of their garments, and love the 
uppermost rooms at feasts, and the chief seats in the synagogues, 
and greetings in the markets, and to be called of men, rabbi, rabbi." 
Mat. xxiii. 5-7. 

The word rabbi signifies, properly, my master, and was given to 
those men who had rendered themselves remarkable for the extent 
of their learning; it is therefore no wonder that the proud and 
supercilious Pharisees were fond of a title, which so highly compli- 
mented their understandings, and gave them great authority with 
their followers. But the disciples of the blessed Jesus were to de- 
cline this title, because the thing signified by it belonged solely to 
their Master, in whom are hid all the treasures of wisdom and know- 
ledge ; and because they owed no part of their knowledge to them- 
selves, but derived it entirely from him who came down from heaven. 

"But be not ye called rabbi: for one is your Master, even Christ, 
and all ye are brethren. And call no man your father upon the 



Life of our Lord Jesus Christ. 



455 



earth : for one is your Father, which is in heaven." Mat. xxiii. 8, 9. 
Life, with all its blessings, comes from God, and men wholly depend 
upon him ; all praise and thankfulness, therefore, should ultimately 
be referred to him ; so that if any one teacheth rightly, not the 
teacher, but the wisdom of the Almighty, is to be praised, which 
exerts and communicates itself by him. Nor were the disciples of 
our blessed Saviour to accept of the title of master, or leader, which 
the Jewish doctors also courted ; because, in point of commission and 
inspiration, they were all equal ; neither had they any title to rule 
the consciences of men, except by virtue of the inspiration which 
they had received from their Master, to whom alone the prerogative 
of infallibility belonged. " Neither be ye called masters ; for one 
is your Master, even Christ." Mat. xxiii. 10. The divine Teacher, 
however, did not intend by this to intimate that it was sinful to call 
men by the stations they held in the world : he only intended to 
correct the simplicity of the common people, who loaded their teachers 
with praises, and forgot to ascribe any thing to God ; and to root 
out of the minds of the apostles the Pharisaical vanity, which decked 
itself with honor belonging solely to the Creator of the Universe. 
Accordingly, that he might instill into their hearts humility to dis- 
pose them to do good offices to each other, as occasion offered, he 
assured them it was the only road to true greatness ; for by assuming 
what did not properly belong to them, they would be despised both 
by God and men. Whereas, those who did not disdain to perform the 
meanest offices of love to their brethren, should enjoy a high degree 
of the divine favor. 

This discourse greatly incensed the Scribes and Pharisees, as it 
was pronounced in the hearing of many of that order ; it is, there- 
fore, no wonder, that they watched every opportunity to destroy 
him. But this was not a time to put their cruel designs in execution ; 
the people set too high a value on his doctrine, to suffer any violence 
to be offered to his person ; and as this was the last sermon he was 
ever to preach in public, it was necessary that he should Qse some 
severity, as all his mild persuasions proved ineffectual. 

He therefore denounced, in the most solemn manner, dreadful 
woes against them, not on account of the personal injuries he had 
received from them, but on account of their excessive wickedness. 

They were public teachers of religion ; and therefore should have 
used every method in their power to recommend its precepts to the 
people, and to have been themselves shining examples of every duty 
it enjoined ; but, on the contrary, they abused every mark and cha- 



456 



Life of our Lord Jesus Christ. 



racter of goodness for all the purposes of villany, and under the 
cloak of a severe and sanctified aspect, they were malicious, im- 
placable, lewd, covetous, and rapacious. In a word, instead of being 
reformers, they were the corrupters of mankind, and consequently 
their wickedness deserved the greatest reproof that could be given 
by the great Redeemer of mankind. 66 Woe unto you. Scribes and 
Pharisees, hypocrites; for ye shut up the kingdom of heaven against 
men ; for ye neither go in yourselves, neither suffer them that were 
entering to go in. Woe unto you, Scribes and Pharisees, hypo- 
crites ; for ye devour widows' houses and for a pretence make long 
prayers ; therefore ye shall receive the greater damnation. Woe 
unto you, Scribes and Pharisees, hypocrites ; for ye compass sea and 
land to make one proselyte, and when he is made, ye make him two- 
fold more the child of hell than yourselves." Mat. xxiii. 13, etc. 

The punishment you shall suffer will be terribly severe, because 
you have given a wrong interpretation of the ancient prophe- 
cies concerning the Messiah, and done all that is in your power 
to hinder the people from repenting of their sins, and believing the 
Gospel : because you have committed the grossest iniquities, and 
under the cloak of religion have devoured the substance of widows 
and orphans, hoping to hide your villanies by long prayers : because 
ye have expressed the greatest zeal imaginable in making proselytes, 
not with a view to render the Gentiles more wise and virtuous, but to 
acquire their riches, and a command over their consciences ; and in- 
stead of teaching them the precepts of virtue, and the great duties 
of religion, you confine them to superstitious and ceremonial institu- 
tions ; and hence they often relapse into their old state of heathen- 
ism, and become more wicked than before their conversion, and con- 
sequently liable to a more severe sentence. 

He also exposed their doctrine concerning oaths ; and declared, 
in opposition to their abominable tenets, that every oath, if the 
matter of it be lawful, is obligatory ; because, when men swear by 
any part^of the creation, it is an appeal to the Creator himself ; for 
in any other light an oath of this kind is absolutely foolish, the ob- 
ject having neither knowledge of the fact, nor power to punish the 
perjury. " Woe unto you, ye blind guides ! which say, Whosoever 
shall swear by the temple, it is nothing ; but whosoever shall swear 
by the gold of the temple, he is a debtor. Ye fools and blind ! for 
whether is greater the gold, or the temple that sanctifieth the gold ? 
And, whosoever shall swear by the altar, it is nothing ; but whoso- 
ever sweareth by the gift that is upon it, he is guilty. Ye fools, and 



Life of our Lord Jesus Christ. 



457 



blind, for whether is greater the gift, or the altar that sanctifieth the 
gift ? Whoso therefore shall swear by the altar, sweareth by it, and 
by all things thereon. And whoso shall swear by the temple, swear- 
eth by it, and by him that dwelleth therein. And he that shall 
swear by heaven, sweareth by the throne of God, and by him that 
sitteth thereon." Mat. xxiii. 16, etc. He likewise reprehended their 
superstitious practices, in observing the minutest parts of the cere- 
monial precepts of the law, and at the same time utterly neglecting 
the eternal and indispensable rules of righteousness. 44 Woe unto 
you, Scribes and Pharisees ! hypocrites ! for ye pay tithe of mint, 
and anise, and cummin; and have omitted the weightier matters of 
the law, judgment, mercy, and faith : these ought ye to have done, 
and not to leave the other undone. Ye blind guides, which strain 
at a gnat, and swallow a camel." Mat. xxiii. 23, etc. Their hypo- 
crisy did not escape the censure of the Son of God ; they spared no 
pains to appear virtuous in the eyes of the world, and maintain an 
external conduct that should acquire the praises of men ; but at the 
same time neglected to adorn their souls with the robe of righteous- 
ness, which is the only ornament that can render them dear in the 
sight of their Maker. " Woe unto you, Scribes and Pharisees, hy- 
pocrites ! for ye make clean the outside of the cup and of the plat- 
ter, but within they are full of extortion and excess. Thou blind 
Pharisee ! cleanse first that which is within the cup and platter, that 
the outside of them may be clean also." Mat. xxiii. 25. Cleanse 
first thy mind, the inward man, from evil dispositions and affections, 
and the outward behavior will of course be virtuous and praise- 
worthy. 

Moreover, he animadverted upon the success of their hypocrisy. 
They deceived the simple and unthinking part of mankind with their 
pretended sanctity, appearing like whited sepulchres, beautiful on 
the outside, while their inward parts were full of uncleanness. 44 Woe 
unto you, Scribes and Pharisees, hypocrites ! for ye are like unto 
whited sepulchres, which indeed appear beautiful outward, but are 
within full of dead men's bones, and of all uncleanness. Even so 
ye also outwardly appear righteous unto men, but within ye are full 
of hypocrisy and iniquity." Mat. xxiii. 27, 28. He also reproved 
the pains they had taken in adorning the sepulchres of the prophets ; 
because they pretended a great veneration for their memories, and 
even condemned their fathers who killed them ; saying, that if they 
had lived in the days of their fathers, they would have opposed such 
monstrous wickedness ; while, at the same time, all their actions 



458 



Life of our Lord Jesus Christ. 



abundantly proved that they still cherished the same spirit they con- 
demned in their fathers, persecuting the messengers of the Most 
High, particularly his only begotten Son, whom they were deter- 
mined to destroy. " Woe unto you, Scribes and Pharisees, hypo- 
crites ! because ye build the tombs of the prophets, and garnish the 
sepulchres of the righteous, and say, If we had been in the days 
of our fathers, we would not have been partakers with them in the 
blood of the prophets. Wherefore ye be witnesses unto yourselves, 
that ye are the children of them which killed the prophets." Mat. 
xxiii. 29, etc. He added, that the Divine Being was desirous of 
trying every method for their conversion, though all these instances 
of mercy were slighted, and that they must expect such terrible ven- 
geance as should be a standing monument of the divine displeasure 
against all the murders committed by the sons of men from the 
foundation of the world. 

Having thus laid before them their heinous guilt and dreadful 
punishment, he was, at the thought of the calamities which were so 
soon to fall upon them, exceedingly moved ; and his breast filled 
with sensations of pity to such a degree, that, unable to contain 
himself, he broke forth into tears, bewailing the hard lot of the city 
of Jerusalem ; for, as its inhabitants had more deeply imbrued their 
hands in the blood of the prophets, they were to drink more deeply 
of the punishment due to such crimes. " 0 Jerusalem, Jerusalem, 
thou that killedst the prophets, and stonedst them which were sent 
unto thee, how often would I have gathered thy children together, 
even as a hen gathereth her chickens under her wings, and ve would 
not ! Behold, your house is left unto you desolate." Mat. xxiii. 
37, etc. This benevolent, as well as pathetic exclamation of our 
blessed Lord, cannot fail to excite in the pious mind the warmest 
emotions of love to the gracious Saviour of mankind, as well as pity 
for that once chosen, but since degenerate race. How often had the 
Almighty called upon them to return from their evil way, before he. 
sent his only begotten Son into the world ! How often, how empha- 
tically, did the compassionate Jesus entreat them to embrace the 
merciful terms now offered them by the Almighty : and with what 
unconquerable obstinacy did they refuse the benevolent offers, and 
resist the most winning expressions of the divine love ! By the word 
" house" our blessed Saviour meant the temple, which was from that 
time to be left unto them desolate ; the glory of the Lord, which 
Haggai had prophesied should fill the second house, was now depart- 
ing from it. Adding, " I say unto you, ye shall not see me hence- 



Life of our Lord Jesus Christ. 459 

forth, till ye shall say, Blessed is he that cometh in the name of the 
Lord." Mat. xxiii. 39. As if he had said : As ye have killed the 
prophets, and persecuted me, whom the Father hath sent from the 
courts of heaven, and will shortly put me, "who am the Lord of the 
temple, to death, your holy house shall be left desolate, and your 
nation totally deserted by me ; nor shall ye see me any more, till 
ye shall acknowledge the dignity of my character, and the import- 
ance of my mission, and say with the whole earth, " Blessed is he 
that cometh in the name of the Lord." 

Thus did the blessed Jesus strip the Scribes and Pharisees of their 
hypocritical mask. He treated them with severity, because their 
crimes were of the blackest dye : and hence we should learn to be 
really good, and not flatter ourselves that we can cover our crimes 
with the cloak of hypocrisy, from that piercing eye from which 
nothing is concealed. 

The people could not fail being astonished at these discourses, as 
they had always considered their teachers as the most righteous 
amongst the sons of men. Nay, the persons themselves against 
whom they were leveled, were confounded, because their own con- 
sciences convinced them of the truth of every particular laid to their 
charge. They therefore knew not what course to pursue ; and in 
the midst of their hesitation, they allowed Jesus to depart, without 
making any attempt to seize him, or inflict on him any kind of pun- 
ishment. 




CHAPTER XXXI. 

OUR SAVIOUR COMMENDS EVEN THE SMALLEST ACT PROCEEDING FROM A TRULY BENEVO- 
LENT MOTIVE PREDICTS THE DEMOLITION OF THE MAGNIFICENT TEMPLE AT JERUSALEM 

— AND DELIVERS SEVERAL INSTRUCTIVE PARABLES. 

ESITS, the infallible Preacher of righteous- 
ness, having thus exposed the secret ac- 
tions of the Scribes and Pharisees, re- 
paired with his disciples into the court of 
the women, called the treasury, from se- 
veral chests being fixed to the pillars of 
the portico surrounding the court, for re- 
ceiving the offerings of those who came 
to worship in the temple. While he con- 
tinued in this court, "he beheld how the people cast money into the 
treasury : and many that were rich cast in much. And there came 
a certain poor widow, and she threw in two mites, which make a far- 
thing. And he called unto him his disciples, and saith unto them, 
Verily I say unto you, that this poor widow hath cast more in than 
all they which have cast into the treasury. For all they did cast in 
of their abundance ; but she of her want did cast in all that she 
had, even all her living." Mark xii. 41, etc. 

Though the offering given by this poor widow was in itself very 
small, yet, in proportion to the goods of life she enjoyed, it was re- 
markably large : for it was all she had, even all her living. In 
order, therefore, to encourage charity, and show that it is the dis- 
position of the mind, not the magnificence of the offering, that at- 
taches the regard of the Almighty, the Son of God applauded this 
poor widow, as having given more, in proportion, than any of the 
rich. Their offerings, though great in respect of hers, were but a 
small part of their estates ; whereas her offering was her whole stock. 
And from this passage of the Gospel we should learn, that the poor, 
who in appearance are denied the means of doing charitable offices, 
are encouraged to do all they can. Eor how small soever the gift 
may be, the Almighty, who beholds the heart, values it, not accord- 
ing to what it is in itself, but according to the disposition with which 
it is given. 

(460) 



Life of our Lord Jesus Christ. 



4G1 



On the other hand, we should learn from hence, that it is not 
enough for the rich that they exceed the poor in the gifts of charity; 
they should bestow in proportion to their income ; and they would 
do well to remember, that a little given, where a little only is left, 
appears a much nobler offering in the sight of the Almighty, and 
discovers a more benevolent and humane temper of mind, than sums 
much larger bestowed out of a plentiful abundance. 

The disciples now remembered that their Master, at the conclusion 
of his pathetic declaration over Jerusalem, had declared that the 
temple should not any more be favored with his presence, till they 
should say, "Blessed is he that cometh in the name of the Lord." 
A declaration of this kind could not fail of greatly surprising his 
disciples; and therefore, as he was departing from that sacred struc- 
ture, they desired him to observe the beauty of the building ; in- 
sinuating, that they thought it strange he should intimate an inten- 
tion of leaving it desolate ; that so glorious a fabric, celebrated in 
every corner of the earth, was not to be deserted rashly ; and that 
they should think themselves supremely happy, when he, as the 
Messiah and descendant of David, should take possession of it, and 
erect his throne in the midst of Jerusalem. And as they went out 
of the temple, one of his disciples said unto him, " Master, see what 
manner of stones and what buildings are here !" 

The eastern wall of the temple, which fronted the Mount of 
Olives, whither the disciples with their Master were then retiring, 
was built from the bottom of the valley to a prodigious height, with 
stones of an incredible bulk, firmly compacted together, and there- 
fore made a very grand appearance at a distance. The eastern wall 
is supposed to have been the only remains of Solomon's temple, and 
had escaped when the Chaldeans burnt it. But this building, how- 
ever strong or costly it appeared, our Saviour told them should be 
totally destroyed. " Seest thou," said he, "these great buildings ? 
there shall not be left one stone upon another that shall not be 
thrown down." Mark xiii. 2. That noble edifice, raised with much 
labor, and at a vast expense, shall be razed to the very foundation. 
The disciples, therefore, when they heard their Master affirm, that 
not so much as one of these enormous stones, which had withstood 
the fury of Nebuchadnezzar's army, and survived the destructive 
hand of time, was to be left one upon another, they perceived that 
the whole temple was to be demolished, but did not suspect that the 
sacrifices were to be taken away, and a new mode of religion intro- 
duced, which rendered the temple unnecessary. They therefore 



462 



Life of our Lord Jesus Christ. 



flattered themselves, that the fabric then standing, however glorious 
it might appear, was too small for the numerous worshipers who 
would frequent it, when all the nations of the world were subject to 
the Messiah's kingdom ; and was therefore to be pulled down in 
order to be erected on a more magnificent plan, suitable to the idea 
thej had conceived of his future empire. Filled with these pleasing 
imaginations, they received the news with pleasure, meditating, as 
they walked to the mountain, on the glorious things which were 
shortly to come to pass. When they arrived on the Mount of Olives, 
and their Master had taken his seat on some eminence, from whence 
they had a prospect of the temple, and part of the city, his dis- 
ciples drew near, to know when the demolition of the old structure 
was to happen, and what were to be the signs of his coming, and of 
the end of the world. " And as he sat upon the Mount of Olives, 
the disciples came unto him privately, saying, Tell us, when shall 
these things be ? and what shall be the sign of thy coming, and of 
the end of the world?" Mat. xxiv. 3. The disciples, by this request, 
seemed desirous of knowing what signs should precede the erection 
of that extensive empire over which they supposed the Messiah was 
to reign ; for they still expected he would govern a secular kingdom. 
They therefore connected the demolition of the temple with their 
Master's coming, though they had not the least idea that he was 
to destroy the nation, and change the form of religious worship. 
They therefore meant, by the " end of the world," or, as the words 
should have been translated, " the end of the ages," the period 
of the political government then executed by the heathen pro- 
curators ; and considered their Master's coming to destroy the 
constitution then subsisting, as a very desirable event. They 
also thought the demolition of the temple proper, as they ex- 
pected a larger and more superb building, proportioned to the num- 
ber of the Messiah's subjects, would be erected in its stead. That 
this is the real sense of the disciples' question, will sufficiently ap- 
pear, if we consider that the disciples were delighted with the pros- 
pect ; whereas, if they had meant, by the end of the world, the 
final period of all things, the destruction of the temple would have 
exhibited to them, in their present temper of mind, a melancholy 
prospect, which they could not have beheld without a deep concern. 
Our blessed Saviour, therefore, was careful to convince them of 
their mistake, by telling them that he was not come to rule a se- 
cular empire, as they supposed, but to punish the Jews for their 
perfidy and rebellion, by destroying both their temple and nation. 



Life of our Lord Jesus Christ. 



463 



" Take heed," said he, " that no man deceive you : for many shall 
come in my name, saying, I am Christ, and shall deceive many." 
This caution was far from being unnecessary, because, though the 
disciples were to see their Master ascend into heaven, they might 
take occasion from the prophecy, to think that he would appear 
again on earth, and therefore be in danger of seduction by the false 
Christs that should arise. "And when ye shall hear of wars, and 
rumors of wars, see that ye be not troubled : for all these things 
must come to pass ; but the end is not yet." Before this nation and 
temple are destroyed, terrible wars will happen to the land : " For 
nation shall rise against nation, and kingdom against kingdom : and 
there shall be famines, and pestilences, and earthquakes, in clivers 
places." Mat. xxiv. 7. These are the preludes of the important 
event, forerunners of the evils which shall befall this nation and 
people. At the same time you shall meet with hot persecutions ; 
walk therefore circumspectly, and arm yourselves both with patience 
and fortitude, that ye may be able to perform your duty through the 
whole course of these persecutions ; for ye shall be brought before 
the great men of the earth for my sake. " But when they shall 
lead you, and deliver you up, take no thought beforehand what ye 
shall speak, neither do ye premeditate ; but whatsoever shall be 
given you in that hour, that speak ye ; for it is not ye that speak, 
but the Holy Ghost." Mark xiii. 11. 

During this time of trouble and confusion, he told them the 
perfidy of mankind should be so great towards one another, that 
u the brother shall betray the brother to death, and the father the 
son ; and children shall rise up against their parents, and shall cause 
them to be put to death." The unbelieving Jews, and apostate 
Christians, shall commit the most enormous and inhuman crimes. 
It is therefore no wonder that the perfidy and wickedness of such 
pretended Christians should discourage many disciples, and greatly 
hinder the propagation of the Gospel. But he who lives by faith 
during these persecutions, and is not led away by the seduction of 
false Christians, shall escape that terrible destruction, which, like a 
deluge, will overflow the land. And when Jerusalem shall be sur- 
rounded with armies, pagan armies, bearing in their standards the 
images of their gods, the " abomination of desolation" mentioned 
by the prophet Daniel ; then let him who readeth the predictions 
of that prophet understand, that the end of the city and sanctuary, 
together with the ceasing of sacrifices and oblations there predicted, 
is come, and consequently the final period of the Jewish polity. 
28- 



464 



Life of our Lord Jesus Christ. 



" Then let them which are in Judea flee to the mountains ; and let 
them which are in the midst of it depart out." Luke xxi. 21. 
"Let him which is on the house-top not come down to take any thing 
out of his house ; neither let him which is in the field return back to 
take his clothes." Mat. xxiv. 17, 18. Then shall be fulfilled the 
awful predictions of the prophet Daniel, and the dreadful judgments 
denounced against the impenitent and unbelieving. In those days 
of vengeance, the women who are with child, and those who have 
infants hanging at their breasts, shall be particularly unhappy, 
because they cannot flee from the impending destruction. " But 
pray ye that your flight be not in the winter," when the badness of 
the roads, and the rigor of the season, will render speedy traveling 
very troublesome, if not impossible ; " neither on the Sabbath-day," 
when you shall think it unlawful. " For then shall be great tribula- 
tion, such as was not since the beginning of the world to this time, 
no, nor ever shall be." This is confirmed by what Josephus tells 
us, that no less than eleven hundred thousand perished in the siege. 
The heavenly Prophet added, that except the days of tribulation 
should be shortened, none of the inhabitants of Jerusalem and 
Judea, of whom he was speaking, should escape destruction: in con- 
firmation of which, Josephus tells us, that the quarrels which raged 
during the siege were so fierce and obstinate, that both within the 
walls of Jerusalem, and without in the neighboring country, the 
whole land was one continued scene of horror and desolation ; and 
had the siege continued much longer, the whole nation of the Jews 
had been totally destroyed, according to our Lord's prediction. 
"But," added our blessed Saviour, u for the elect's sake, whom he 
hath chosen, he hath shortened the days." By the elect are meant 
such of the Jews as had embraced the doctrines of the Gospel, and 
particularly those who were brought in with the believing Gentiles. 

As it is natural, in time of trouble, to look with eager expecta- 
tion for a deliverer, our blessed Saviour cautioned his disciples not 
to listen to any pretences of that kind, as many false Christs would 
arise, and deceive great numbers of the people. A prediction that 
was fully accomplished during the terrible siege of Jerusalem by the 
Romans: so Josephus tells us, that many arose, pretending to be 
the Messiah, boasting that they would deliver the nation from all its 
enemies. And the multitude, always too prone to listen to deceivers 
who promise temporal advantages, giving credit to those deceivers, 
became more obstinate in their opposition to the Romans, and 
thereby rendered their destruction more severe and inevitable. And 



I 



Life of our Lord Jesus Christ. 465 

what still increased the infatuation of the people, was their perform- 
ing wonderful things during the war; and accordingly, Josephus 
calls them magicians and sorcerers. Hence we see the propriety of 
the caution given by the Son of God, who foretold that "they should 
show great signs and wonders, insomuch that, if it were possible, 
they would deceive the very elect. But take heed ; behold, I have 
foretold you all things." And as the partisans of the false Christs 
might pretend that the Messiah was concealed a while for fear of 
the Romans, and the weaker sort of Christians, without this warn- 
ing, have imagined that Christ was actually returned to deliver the 
nation in its extremity, and to punish their enemies who now so 
cruelly oppressed them, and that he would show himself as soon as 
it was proper, the blessed Jesus thought proper to caution them 
against this particular: "Wherefore, if they shall say unto you, 
Behold, he is in the desert ; go not forth : behold, he is in the secret 
chambers; believe. it not. For as the lightning cometh out of the 
east, and shineth even unto the west, so shall also the coming of the 
Son of man be." Mat. xxiv. 26, etc. The coming of the Son of man 
shall be like lightning, swift and destructive. But he will come, not 
personally; his servants only shall come, the Roman armies, who, 
by his command, shall destroy this nation, as eagles devour their 
prey. 

Having thus given them a particular account of the various cir- 
cumstances which should precede the destruction of Jerusalem, he 
next described that catastrophe itself, in all the pomp of language 
and imagery made use of by the ancient prophets when they foretold 
the destruction of cities and kingdoms. " But in those days, after 
that tribulation, the sun shall be darkened, and the moon shall not 
give her light ; and the stars of heaven shall fall, and the powers 
that are in heaven shall be shaken." Mark xiii. 24. "And upon 
the earth, distress of nations, with perplexity; the sea and the 
waves roaring ; men's hearts failing them for fear, and for looking 
after those things which are coming on the earth." Luke xxi. 25, 
etc. By these lofty and figurative expressions, the decaying of all 
the glory, excellency, and prosperity of the nation, and the intro- 
duction of universal sadness, misery, and confusion, are beautifully 
described. The roaring of the sea and the waves, may justly be 
considered as metaphorical ; as the signs in the sun, in the moon, 
and in the stars, are plainly so ; and by the powers of heaven, are 
meant the whole Jewish polity, government, laws, and religion, 
which were the work of heaven ; these, our Lord tells us, should be 



466 



Life of our Lord Jesus Christ. 



shaken, or rather dissolved. As the disciples had, in conformity to 
the repeated questions of the Pharisees during his ministry, asked 
what should he the sign of his coming ? Our blessed Saviour told 
them, that after the tribulation of those days, when the sun should 
be darkened, and all the enemies of the Messiah should mourn, they 
should see the accomplishment of what Daniel foretold by the figu- 
rative expression of the Son of man coming in the clouds of heaven ; 
for they should behold the signal punishment inflicted on the Jewish 
nation by the Roman armies sent for that purpose, and by the 
decree and permission of heaven. " Then shall appear the sign of 
the Son of man in heaven ; and then shall all the tribes of the earth 
mourn ; and they shall see the Son of man coming in the clouds of 
heaven with power and great glory." Mat. xxiv. 80. Then were 
the followers of Christ to be delivered from the oppression under 
which they had long groaned, and openly honored before the whole 
earth : and on this may true believers rest ; because it is founded on 
eternal truth. "Verily I say unto you, this generation shall not 
pass till all these things be fulfilled. Heaven and earth shall pass 
away, but my words shall not pass away." Mat. xxiv. 34, 35. 

Whoever shall compare the prediction of our Saviour with the 
history Josephus wrote of the war, cannot fail of being struck with 
the wisdom of Christ, and acknowledge that his prediction was truly 
divine : for as the Jewish nation was at this time in the most flourish- 
ing state, the event here foretold appeared altogether improbable. 
Besides, the circumstances of the destruction are very numerous, 
and surprisingly great ; and the whole delivered without any am- 
biguity. It is therefore a prophecy of such a kind, as could never 
have been uttered by any impostor ; and consequently, the person 
who delivered it was acquainted with the secret councils of heaven, 
and was truly divine. 

Many cavilers against the Christian religion, have asked, Why 
Christ should order his disciples not to flee from Jerusalem till they 
saw it encompassed with the Roman army, when it would then be im- 
possible for them to make their escape? But persons, before they 
propose such questions, would do well to read attentively the history 
Josephus has given us of these terrible calamities; because they 
would there find a solution of the difficulty. That historian tells us, 
that Cestus Gallus surrounded the city with his army; and, at a 
time when he could easily have taken the city, suddenly withdrew 
his forces without any apparent reason. He adds, that as soon as the 
siege was raised, many eminent persons fled from it as from a sinking 



Life of our Lord Jesus Christ. 



467 



ship. In all probability many of these were Christians, who, being 
warned by this prophecy of their great Master, saved themselves by 
flight as he had directed. Thus we see what frivolous objections are 
made by the free-thinkers of our age against the truth of the sacred 
writings, and how easily they are answered. 

Having thus beautifully but awfully described this important and 
striking event, the blessed Jesus assured his disciples that it would 
be very unexpected, and thence urged the necessity of a watchful 
vigilance, lest they should be surprised, and have a share in those 
calamities. " But as the days of Noah were, so shall also the coming 
of the Son of man be." Mat. xxiv. 37. "Watch ye, therefore, 
for ye know not when the master of the house cometh ; at even, or 
at midnight, or at the cock crowing, or in the morning : lest, coming 
suddenly, he find you sleeping." Mark xiii. 35, 36. It was natural, 
as men were to undergo at the destruction of Jerusalem nearly the 
same miseries, and as the passions which its approach would raise in 
their minds were similar to those which will happen at the destruction 
of the world and the general judgment, it was natural, I say, for 
our blessed Saviour, on this occasion, to put his disciples in mind of 
that judgment, and to exhort them to the faithful discharge of their 
duty, from the consideration of the suddenness of his coming to call 
every individual to account after death. " Therefore be ye also 
ready ; for in such an hour as ye think not, the Son of man cometh. 
Who then is a faithful and wise servant, whom his Lord hath made 
ruler over his household, to give them meat in due season ? Blessed 
is that servant, whom his lord, when he cometh, shall find so doing. 
Verily I say unto you, that he shall make him ruler over all his goods." 
Mat. xxiv. 44, etc. As if he had said, You, who are the ministers 
of religion, ought to be particularly attentive in discharging the im- 
portant trust committed to your care ; you are the stewards to whom 
is intrusted the whole household of the church ; and you would do 
well to remember, that your example will have a great effect upon 
the minds of those employed under you. It is your duty to be well 
acquainted with the stores of evangelical truths, and to understand 
how they may be applied to the best advantage ; you should be also 
careful to know the characters of the different persons under your 
directions, that you may be able to give every one of them his portion 
of meat in due season : and if I find you thus employed at my coming, 
I will reward you with the joys of my kingdom, even as an earthly 
master bestows particular marks of respect on such servants as have 
been remarkably faithful in any important trust. But, on the other 



463 



Life of our Lord Jesus Christ. 



Land, if you are not true to the trust reposed in you ; if you pervert 
your office, and watch not over the souls committed to your care, I 
will come to you unexpectedly, and make you dreadful examples of 
mine anger, by the severe punishments which I will inflict upon you. 
" But and if that evil servant shall say in his heart, My Lord de- 
layeth his coming ; and shall begin to smite his fellow-servants, and 
to eat and drink with the drunken ; the lord of that servant shall 
come in a day when he looketh not for him, and in an hour that he 
is not aware of, and shall cut him asunder, and appoint him his por- 
tion with the hypocrites ; there shall be weeping and gnashing of 
teeth." Mat. xxiv. 48, etc. 

Having thus generally described the future state of retribution, 
our Lord passed to the consideration of the general judgment, when 
those rewards and punishments should be distributed to their utmost 
extent. This could not fail of animating his disciples to a vigorous 
discharge of their duty ; and by the striking representation of the 
last judgment he has here given, must greatly tend to rouse the con- 
sciences of men from their lethargy, and consider, before it be too 
late, "the things which belong to their peace." 

Then shall the kingdom of heaven, the Gospel kingdom, in the last 
dispensation of it, when the kingdom of grace is going to be swallowed 
up in the kingdom of glory, " be likened unto ten virgins, which took 
their lamps, and went forth to meet the bridegroom. And five of 
them were wise, and five were foolish." They that were foolish took 
their lamps, but put no oil in their vessels ; while the wise, as an in- 
stance of their prudence and foresight, took both their lamps, and 
oil in their vessels ; knowing that it was uncertain when the bride- 
groom would arrive, and that they might in all probability wait long 
for his coming. Nor were they mistaken ; for the bridegroom did 
not come so soon as they expected. " And while he tarried, they 
all slumbered and slept: and at midnight there was a great cry 
made, Behold, the bridegroom cometh ; go ye out to meet him. Then 
all those virgins arose, and trimmed their lamps : and the foolish 
said unto the wise, Give us of your oil, for our lamps are gone out. 
But the wise answered, saying, Not so, lest there be not enough for 
us and you ; but go you rather to them that sell, and buy for your- 
selves. And while they went to buy, the bridegroom came; and 
they that were ready went in with him to the marriage : and the door 
was shut. Afterwards came also the other virgins, saying, Lord, 
Lord, open unto us. But he answered, and said, Verily I say unto 



Life op our Lord Jesus Christ. 



469 



you, I know you not. "Watch, therefore ; for ye know neither tho 
day nor the hour wherein the Son of man cometh." Mat. xxv. 6. 

In order to understand this parable, we must remember that it 
alludes to the custom of the eastern people. It was usual with them 
for the bridegroom to bring his bride home in the evening, sooner 
or later, as circumstances might happen ; and that they might be 
received properly at his house, his female acquaintance, especially 
those of the younger sort, were invited to come and wait with lamps, 
till some of his retinue, dispatched before the rest, informed them 
that he was near at hand ; upon which they trimmed their lamps, 
went forth to welcome him, and conduct him with his bride into the 
house ; for which they were honored as guests at the marriage feast, 
and shared in the usual festivities. To ten such virgins our blessed 
Saviour compares those to whom the Gospel is preached ; because 
this was the general number appointed to wait on the bridegroom : 
and to these all Christian professors may be likened, who, taking 
their lamp of Christian profession, go forth to meet the bridegroom ; 
that is, consider themselves as candidates for the kingdom of hea- 
ven, and desire to be admitted with Christ, the celestial bridegroom, 
into the happy mansions of immortality. 

We must remember, that there always was, and always will be, a 
mixture of good and bad in the church till the great day of separa- 
tion arrives. The weakness of the foolish is represented by their 
taking no oil in their vessels with their lamps ; that is, the foolish 
professors content themselves with the bare lamp of a profession, 
and never think of furnishing it with the oil of divine grace, the 
fruit of which is a life of holiness. Vvhereas the wise, well knowing 
that a lamp, without the supply of oil, would be speedily extin- 
guished, that faith without love or holiness will be of no consequence, 
take care to secure for themselves a supply of divine grace, and to 
display in their lives the works of love and charity. While those 
virgins, though differently supplied, waiting the coming of the bride- 
groom, all slumhered and slept; that is, as some think, all Chris- 
tians, both good and bad, the sincere and the hypocrite, lie down 
together in the sleep of death, and while the bridegroom delays his 
coming, slumber in the chambers of the dust. But others suppose, 
that this argues the want of vigilance and care, even in the wise as 
well as the foolish ; that few, if any, are so attentive as they ought 
to be to the coming of their Lord. 

The Jews have a tradition, that Christ's coming to judgment will 
be at midnight ; which agrees with that particular in the parable, 



470 



Life of our Lord Jesus Christ. 



" At midnight there was a cry made, Go ye out to meet him." But 
however this be, whether he will come at midnight or in the morn- 
ing, it will be awfully sudden and alarming. The great cry will be 
heard to the end of the earth, the trumpet shall sound, and the 
mighty archangel's voice pierce even the bowels of the earth and 
the depths of the ocean : " Behold, the bridegroom cometh ; go ye 
out to meet him." The graves, both earthly and watery, must sur- 
render their human tenants, and all will then begin to think how 
they may prepare themselves to find admittance to the marriage 
supper of the Lamb. " Then all those virgins arose and trimmed 
their lamps." But the foolish soon perceived their folly; their 
lamps were gone out, totally extinguished, and they had no oil to 
support the flame : in like manner the hypocrite's hope shall perish. 
But the wise were in a much happier condition ; they had oil in their 
vessels sufficient for themselves, but none to spare ; for, when the 
foolish virgins would have procured some from them, they denied 
their request, fearing there would not be enough for both. 

There are here beautifully represented, nominal and sincere Chris- 
tians. The former, having only the bare lamp of a profession, and 
who have not been solicitous to gain the oil of divine grace, by a 
constant use of the means assigned, will fare like the foolish virgins. 
While the latter, whose hearts are filled with divine oil, will, like the 
wise virgins, enter into the joy of their Lord. But the foolish, going 
to purchase oil, missed the bridegroom, and behold " the door was 
shut." They at last, however, reached the gate, and with great im- 
portunity cried, " Lord, Lord, open unto us." But he answered, 
and said, " Verily I say unto you, I know you not." As you denied 
me on earth, I deny you now. Depart from me ; I know you not ! 
How justly therefore did our blessed Saviour bid us all "watch," 
that we may be found ready whenever he cometh, or commands, by 
the king of terrors, our attendance before his judgment-seat ! Let 
us not refuse this kind invitation of being constantly prepared to 
meet the heavenly Bridegroom ; let us get our lamps filled with oil, 
that we may be ready to follow our great Master into the happy 
mansions of the heavenly Canaan. 

But as this duty was of the utmost importance, our blessed Sa- 
viour, to shew us more clearly the nature and use of Christian 
watchfulness, to which he exhorts us at the conclusion of the parable 
of the ten virgins, he added another, wherein he represented the 
different characters of a faithful and slothful servant, and the differ- 
ence of their future acceptation. This parable, like the former, is 



Life of our Lord Jesus Christ. 



471 



intended to stir us up to a zealous preparation for the coming of 
our Lord, by diligence in the discharge of our duty, and by a care- 
ful improvement of our souls in holiness ; and at the same time to 
expose the vain pretences of hypocrites, and to demonstrate that 
their fair speeches and outward forms, without the power of godli- 
ness, will be of no service whatever in the last day of account. 

The Son of man, said he, may, with respect to his final coming 
to judge the world, be likened unto " a man traveling into a far 
country, who called his own servants, and delivered unto them his 
goods. And unto one he gave five talents, to another two, and to 
another one ; to every one according to his several ability : and 
straightway took his journey." Mat. xxv. 14, 15. Immediately on 
his master's departure, he that had received the five talents lost no 
time, but went and traded with the same, and his increase was equal 
to his industry and application ; he made them other five talents. 
He that had received two talents did the same, and had equal suc- 
cess. But he that received one, very unlike the conduct of his fel- 
low-servants, went his way, digged in the earth, and hid his lord's 
money, idle, useless, unemployed, and unimproved. After a long 
time, and at an hour when they did not expect it, the lord of those 
servants returned, called them before him, and ordered them to give 
an account of their several trusts. Upon which, he that had re- 
ceived five talents, as a proof of his fidelity, produced other five 
talents, saying, " Lord, thou deliveredst unto me five talents : be- 
hold, I have gained besides them five talents more." Mat. xxv. 20. 
His lord, highly applauding his industry and fidelity, said to him, 
f • Well done, thou good and faithful servant ; thou hast been faithful 
over a few things, I will make thee ruler over many things : enter 
thou into the joy of thy lord." Mat. xxv. 21. In like manner also, 
he that had received two talents, declared that he had gained two 
other ; upon which he was honored with the same applause, and ad- 
mitted into the same joy with his fellow-servant : their master hav- 
ing regard to the industry and fidelity of his servants ; not to the 
number of the talents only, but the greatness of their increase. 

After this, he that had received the one talent came, and with a 
shameful falsehood, to excuse his vile indolence, said : " Lord, I 
knew thee that thou art an hard man, reaping where thou hast not 
sown, and gathering where thou hast not strawed : and I was afraid, 
and went and hid thy talent in the earth ; lo, there thou hast that is 
thine." Mat. xxv. 24, 25. The perversion of even the smallest 
portion of grace greatly excited the resentment of his lord, who 



472 



Lipe or our Lord Jesus Christ. 



answered, " Thou wicked and slothful servant, thou knewest that I 
reap where I sowed not, and gather where I have not strawed ; thou 
oughtest therefore to have put rny money to the exchangers, and 
then, at my coming, I should have received mine own with usury. 
Take therefore the talent from him, and give it unto him which 
hath ten talents. For unto every one that hath shall be given, and 
he shall have abundance ; but from him that hath not, shall be taken 
away even that which he hath. And cast ye the unprofitable ser- 
vant into outer darkness : there shall be weeping and gnashing of 
teeth." Mat. xxv. 26, etc. 

Such is the parable of the talents as delivered by our blessed Sa- 
viour ; a parable containing the measures of our duty to God, and 
the motives that enforce it, all delivered in the plainest and simplest 
manner. But its views are so extensive and affecting, that while it 
instructs the meanest capacity, it engages reverence and attention 
from the greatest, and strikes an impression on the most improved 
understanding. We are to consider God as our Lord and Master, 
the author and giver of every good gift, and ourselves as his ser- 
vants or stewards, who, in various instances and measures, have 
received from his goodness such blessings and abilities, as may fit us: 
for the several stations and offices of life to which his providence 
appoints us. But then we are to observe, that these are committed 
to us as a trust or loan, for whose due management we are account- 
able to the donor. If we faithfully acquit ourselves of this proba- 
tionary charge, we shall receive far greater instances of God's regard 
and favor; but if we are remiss and negligent, we must expect to feel 
his resentment and displeasure. A time will come, and how near it 
may be none of us can tell, when our great Master will demand a 
particular account of every talent he hath committed to our care. 
This time may indeed be at a distance; for it is uncertain when the 
king of terrors will receive the awful warrant to terminate our 
existence here below : yet it will certainly come, and our eternal 
happiness or misery depends upon it ; so that we should have it 
continually in our thoughts, and engraven, as with the point of a 
diamond, on the tables of our hearts. 

We learn, from this instructive parable, that infinite "Wisdom hath 
intrusted men with different talents, and adjusted them to the va- 
rious purposes of human life. But though the gifts of men are 
unequal, none can with justice complain ; since whatever is be- 
stowed, be it more or less, is a favor entirely unmerited. Each then 
should be thankful, and satisfied with his portion ; and instead of 



Life of our Lord Jesus Christ. 



473 



envying the more liberal endowments of others, apply himself to 
the improvement of his own. And it should he attentively observed, 
that the difficulty of the task is in proportion to the number of 
talents committed to each. He who had received five, was to gain 
other five ; and he who had received two, was to account for other 
two. Surely then we have no reason to complain if our Master has 
laid on us a lighter burden, a more easy and less service, than what 
ne has on others. Especially as our interest in the favor of the Al- 
mighty does not depend on the number of our talents, but on our 
diligence and application in the management of them : so that the 
moral design of this parable is, to engage our utmost attention to 
improve such talents as our heavenly Father has thought proper to 
bestow upon us. 

By these talents are principally meant, the communication and 
graces of the Holy Spirit, which God bestows in different measures, 
''dividing to every man severally as he will." And subordinate to 
these are all the means, opportunities, and abilities, which men have 
to exercise or improve their graces ; all the advantages of station, 
fortune, education, and whatever may enable us to do good ; for we, 
having received all we enjoy from God, are strictly obliged to pro- 
mote the wise ends for which he bestows his favors. And here let 
us take a short and imperfect view of what God has done for us. 
He has given us reason and understanding to discern good from evil, 
and inquire into the causes, relations, and consequences of things, 
to collect from them proper rules of judgment and action. Indeed, 
since the fall, this faculty has been much obscured ; but still it re- 
mains a universal gift of God to men, and though not equal in all, 
yet it is given to every man in such measure as is sufficient for their 
direction. In the knowledge of our duty, and the pursuit of our 
happiness, God has by the Gospel so graciously supplied the defect 
of reason, that the weakest understanding, enlightened by grace, 
may know how to be happy ; such assistances of divine grace attend 
every Christian, if he will apply to God for them, as may enable 
him to direct his inclinations, govern his passions, and subdue his 
corrupt affections. These talents are in some degree common to all 
men ; and by the improvement of that grace which is conferred on 
every one, all may have sufficient to conduct them through the se- 
veral stages of life, if they will use but proper diligence and appli- 
cation. But regard must be had to all the means for cultivating 
those gifts of nature and grace; such as all opportunities of instruc- 
tion, the ministry and ordinances of religion, the reproofs and ex- 



471 



Life oe our Lord Jesus Christ. 



amples of good men, the occasions offered, and the abilities given, 
for the exercise of religion. All these are talents or gifts of God, 
deposited with us to be diligently made use of, and for which we are 
accountable to him. 

We shall therefore proceed to show, what duty is required from us 
in the improvement of these talents. It is here supposed that these 
talents are improvable, or otherwise they would be of no use or 
value ; and indeed we are bound, by the command of God, who has 
threatened to inflict severe penalties if we neglect it, to improve 
them. And if they are not improved, they will not continue long 
with us, but be lost ; the finest parts and capacities, without proper 
culture, will make but a mean and contemptible figure. 2vo know- 
ledge can be preserved without use and exercise, and the same holds 
with regard to moral accomplishments. It requires great care and 
attention to form a religious habit, but much more to preserve it in 
its vigor. Unless we co-operate with the motion of God's grace, 
and cultivate it by use and application, its impressions will gradually 
wear out and be lost. " The Spirit of God will not always strive 
with man." He gives us a talent to manage, equal to the service he 
expects from us ; but if we are slothful and negligent, and will not 
apply it to the purposes for which it was given, he will recall the 
useless gift. "Take from him," says he, "the talent, and give it 
to him that hath ten talents." Let us therefore diligently improve 
every talent committed to us, because this will be required of us in 
the day of accounts. Happy the man who has improved his talents 
on earth ! 

What this improvement implies, and how we may discharge this 
duty, is an inquiry of the nearest concern to us. The proper im- 
provement of all God's gifts, is the employing them so as may best 
promote his glory. This is the end the Almighty has proposed in 
our creation ; in all the powers he hath endued us with, and in all 
the aids of grace he hath vouchsafed us. Whatever other improve- 
ments we make of them will not profit us, nor be admitted as any 
proof of our fidelity in the day of reckoning. We may cultivate 
our understanding by learning and study, and extend our knowledge 
through all the subjects of human inquiry ; but if our end be only 
to gratify our curiosity or our vanity, we are not serving God, but 
ourselves ; we may increase our portion of God's outward gifts, but 
if we only apply them to enlarge our own conveniences, we are not 
making the improvements our Master expects: we may take plea- 
sure in our knowledge and wealth, rejoice in them as our portion and 



Life of our Lord Jesus Christ. 



475 



instrument in our present situation ; but we must still remember, that 
in our reckoning with God, all these improvements of our capacities 
and abilities will be added to our account. And the only use God 
will admit us to set in balance of our debt to him, is to employ them 
as means of increasing and multiplying our graces, or as instruments 
of exercising them in the work of piety and religion. 

From hence we may infer, that there will be degrees of future 
glory and happiness proportioned to our eminence in the divine life, 
and the service we have done to the cause of Christ. Dreadful will 
be his case, who has squandered away the talent itself ; suffered his 
gifts to perish for want of use ; or, by abusing them to the service 
of sin, has provoked the Almighty to take them from him. How 
shall the prodigal recall the property he has spent, and appease the 
anger of his Judge ? The terrors of the Lord may justly affright 
him, but it should not extinguish his endeavors in despair. He has 
lost many excellent talents ; but he who gave can restore. Indeed, 
the most circumspect person has much to be forgiven ; and must ex- 
pect his reward from the mercy of his Judge, not from the merit of 
his service. Let us then do all in our power to bring forth fruits 
meet for repentance. For though the awful day of the Lord may 
be at a great distance, yet the time allotted to us to prepare for it 
is limited by the short space of human life. The night of death 
cometh when no man can work. To-day, therefore, while it is called 
to-day, let us be diligent in the work of the Lord, correct our errors, 
and put away all evil, and finish our course well, that we may obtain 
his approbation, and make our calling and election sure. 

We shall now proceed to the third parable, or rather description, 
delivered at the same time by the blessed Jesus; namely, that of 
the last judgment. "When the Son of man," said he, "shall come 
in his glory, and all the holy angels with him, then shall he sit upon 
the throne of his glory. And before him shall be gathered all na- 
tions ; and he shall separate them one from another, as a shepherd 
divideth his sheep from the goats : and he shall set the sheep on his 
right hand, but the goats on the left." Mat. xxv. 31, etc. It is 
common in the Old Testament to compare good men to sheep, on ac- 
count of their innocence and usefulness ; and wicked men to goats, 
for their exorbitant lusts. Our blessed Saviour, however, does not 
pursue the allegory further, but describes the remaining, and indeed 
the greatest part of this awful scene, in terms perfectly simple ; so 
that though the sense be profound, it is obvious. 

Here the judgment of all nations, Gentiles as well as Christians, 



476 



Life of our Lord Jesus Christ. 



is exhibited ; and the particulars on which these awful trials are to 
proceed, are displayed by the gredt Judge himself. Here we learn, 
that we shall be condemned or acquitted according as we have ne- 
glected or performed works of charity ; works which flow from the 
great principles of faith and love, and which the very heathens are, by 
the light of reason and aid of grace, invited to perform. But we must 
not understand that such works merited this favor from the Judo-e ; 
no, all who are acquitted at that day, whether heathens or Chris- 
tians, shall be acquitted solely on account of the life and death of 
Christ, the true, the only meritorious cause. 

Good men can at best but consider their present state as an ab- 
sence from their native country. A state in which they are often 
exposed to innumerable temptations, to persecutions, to poverty, to 
reproach, to contempt. But a proper consideration, that they are 
traveling towards the heavenly Jerusalem, a city prepared for them 
before the foundations of the world were laid, will be abundantly 
sufficient to support their spirits, and render them "more than con- 
querors." The glory laid up for them in the mansions of eternity, 
and which the great Judge will, at the awful day of accounts, confer 
upon them, will animate them to bear the violence of their oppres- 
sors, and even defy the malice of men and devils. Nay, they will 
behold without envy the flourishing prosperity of the wicked, and 
look forward to that glorious and immortal crown, which will be 
given to the righteous by their great Redeemer. " Then shall the 
King say unto them on his right hand, Come, ye blessed of my Fa- 
ther, inherit the kingdom prepared for you from the foundation of 
the world. For I was an hungered, and ye gave me meat : I was 
thirsty, and ye gave me drink : I was a stranger, and ye took me 
in: naked, and ye clothed me: I was sick, and ye visited me: I was 
in prison, and ye came unto me." Mat. xxv. 34, etc. 

These enraptured and amazed souls shall then ask, with great 
reverence and humility, when they performed these services ? as 
they never saw him in want, and therefore could not assist him. 
"Lord, when saw we thee an hungered, and fed thee? or thirsty, 
and gave thee drink ? when saw we thee a stranger, and took thee 
in ? or naked, and clothed thee ? or when saw we thee sick, or in 
prison, and came unto thee ? And the king shall answer, and say 
unto them, Verily I say unto you, inasmuch as ye have done it unto 
one of the least of these my brethren, ye have done it unto me." 
Mat. xxv. 37, etc. This is truly astonishing ! The united wisdom 
of men and angels could never have discovered a more proper 



i 



Life of our Lord Jesus Christ. 



477 



method to convey an idea of the warmth and force of the divine 
benevolence to the sons of men, or offer a more forcible motive to 
charity, than that the Son of God should, from his seat of judg- 
ment, in presence of the whole race of mankind, and all the hosts 
of the blessed spirits from the courts of heaven, declare that all good 
offices done to the afflicted for his sake, are done to himself. During 
the time of his dwelling with human nature in this vale of tears, he 
suffered unspeakable injuries and afflictions ; and therefore he con- 
siders all the righteous who are distressed as members of his body, 
loves them with the utmost tenderness, and is so greatly interested 
in their welfare, that he rejoices when they are happy, and, humanly 
speaking, grieves when they are distressed, 

Perhaps the true reason why the grand inquiry shall rest solely 
on the performance of duties, is, that men, generally speaking, con- 
sider the neglect of duties as a matter of no great consequence, but 
dread the commission of crimes. And hence it happens, that while 
they keep themselves free from the latter, they easily find excuses 
for the former. And as there is not a more pernicious error, with 
regard to religion and morality than this, the blessed Jesus thought 
proper to give such an account of the judgment, as should prove the 
most solemn caution against it. 

But as the inquiry turns wholly on the performance of the duties 
of charity, it has been asked, why these duties only are mentioned, 
and no notice taken of the duties of piety ; though the Judge him- 
self, upon another occasion, declared these to be of more importance 
than the duties of charity, so highly applauded in this description 
of the last day ? But those who ask this question would do well to 
remember, that piety and Christian charity cannot subsist separately : 
piety, and its origin, faith, always producing charity ; and charity, 
wherever it subsists, necessarily pre-supposing piety. The connection 
between piety and genuine charity will evidently appear, if it be con- 
sidered, that no man can be truly benevolent and merciful, without 
loving those dispositions. Consequently he must love benevolence 
in God, that i3, he must love God ; for piety, or the love of God, is 
nothing else but the regard we cherish towards God on account of 
his benefits and perfections. 

Piety and charity being thus essentially connected together, it is 
abundantly sufficient to examine the conduct of men with regard to 
either of those graces. In the above description, the inquiry is 
represented as turning upon the duties of charity, perhaps because in 
this branch of goodness there is less room for self-deceit than in the 



478 



Life of our Lord Jesus Christ. 



other. It is common for hypocrites, by a pretended zeal in the 
externals of religion, to make specious pretences to extraordinary 
piety, and at the same time they are totally deficient in charity ; 
are covetous, unjust, rapacious, and proud, and consequently 
destitute of all love to their Creator. But none can assume the 
appearance of charity, but by feeding the hungry, clothing the 
naked, relieving the distressed, and performing other benevolent 
offices to their brethren. The works of charity in alms-giving, may 
indeed, in some particular cases, flow from other principles than those 
©f pious and benevolent dispositions, as from vanity, or even views 
of interest ; but then it should be remembered, that a common degree 
of hypocrisy will hardly engage men to undertake them ; they are by 
far too weighty duties to be sustained by those false principles, and 
therefore are seldom counterfeited. Consequently, wherever a genu- 
ine, extensive, and permanent charity is found, we may hope that 
there the love of God reigns in reality. Hence we learn, that all 
pretences to goodness, without a principle of grace wrought in the 
heart, avail nothing in point of eternal salvation. At the same time, 
if we consider it in its full light, it will give us no reason to think 
well of ourselves, if we are wanting in our duty to God ; and that we 
should not only be charitable, but grateful also, just, temperate, and 
blameless in all our dealings with mankind. For we should remem- 
ber, that the duty we owe to the Almighty is no way inconsist- 
ent with what is due to men, and which it would be unjust in us to 
neglect. It consists in dispositions and actions, the same in kind, 
but different in degree, proportionate to the perfection of the object. 

He who from right motives loves and admires holiness, justice, 
and truth, in men, cannot but love these perfections in God ; that is, 
he must love God ; so likewise, he that is truly grateful from a right 
principle to any earthly benefactor, cannot be ungrateful to one from 
whose bounty he receives all the good things he enjoys : and since in- 
gratitude in men is nothing more than forgetting the benefit received, 
and the benefactor who conferred the favor ; how can we acquit our- 
selves from the charge of ingratitude to God, if we forget the obligations 
we lie under to him, and are at no pains to return him thanks ; that 
is, if we wholly neglect the external and internal exercises of de- 
votion ? Since therefore the duty we owe to God is the same in 
kind with that we owe to man, where there is any resemblance 
of circumstances, it will undeniably follow that true morality 
can never exist where piety is wanting ; and that those who pre- 
tend to morality, and are destitute of piety, render themselves 



Life of our Lord Jesus Christ. - 479 

ridiculous. The awful Judge himself has told us, that after he has 
passed the happy sentence on the righteous, he will pronounce the fol- 
lowing sentence of condemnation upon the wicked : 44 Depart from me, 
ye cursed, into everlasting fire, prepared for the devil and his angels. 
For I was an hungered, and ye gave me no meat : I was thirsty, and 
ye gave me no drink : I was a stranger, and ye took me not in : 
naked, and ye clothed me not: sick, and in prison, and ye visited 
me not. Then shall they also answer him, saying, Lord, when saw 
we thee an hungered, or athirst, or a stranger, or naked, or sick, or 
in prison, and did not minister unto thee ? Then shall he answer 
them, saying, Verily I say unto you, inasmuch as ye did it not to one 
of the least of these, ye did it not to me." Mat. xxv. 41, etc. 

It is remarkable, that our blessed Saviour has told us, that the 
fire of hell was not prepared for the wicked among men, but for the 
devil and his angels : but that the kingdom of heaven was prepared 
for the righteous. Perhaps he intended to teach us, that the original 
design of Omnipotence was to render man happy, not miserable : a 
state of consummate felicity for the human race, at the time they 
were created ; but the fire of hell was prepared for the devil and his 
angels immediately after their fall. And as wicked men join with 
devils in their sin of rebellion against the Almighty, they are doomed 
to share with them in their punishment ; a punishment of the heaviest 
kind; a punishment of devils. After having represented the sen- 
tences that are to be passed on the righteous and the wicked, our 
Saviour closed the parable in the following manner : " And these 
shall go away into everlasting punishment ; but the righteous into 
life eternal." Mat, xxv. 46. 

Let us now behold, with an attentive eye and a solicitous heart, 
the end of all the living ; that awful scene in which the various dis- 
pensations of God to mankind shall terminate, in the solemn day 
4; when the Son of man shall come in his glory, and sit on his" 
magnificent ''throne." All nations and people shall be assembled 
before him, and we must make a part of that assembly. The sheep 
and the goats must then be separated : and, 0 my soul, amongst which 
wilt thou then be numbered? Is there an inquiry, is there a care, 
of greater, of equal, of comparable importance? 
29 



CHAPTER XXXII. 



OUR BLESSED LORD IS ANOINTED BY A POOR, BUT PIOUS WOMAN- THE PERFIDIOUS JUDAS 
. CONSENTS TO BETRAY HIS MASTER— THE HUMBLE JESUS WASHES THE FEET OF HIS DIS- 
CIPLES AND FORETELLS THAT DISCIPLE WHO WAS TO BETRAY HIM INTO THE HANDS OF 



HIS ENEMIES. 




KOM the city to the Mount of Olives, the 
blessed Jesus used frequently to retire in 
the evening, and there spend the night in 
some village or the gardens, either to 
avoid falling into the hands of his ene- 
mies, or for the sake of a little retire- 
ment. They did not, indeed, presume to 
attack him while he was surrounded by his 
followers in the daytime; but, in all pro- 
bability, had he lodged within the city, they would have apprehended 
him during the darkness and silence of the night. 

When our blessed Saviour had finished these parables, he added 
a short account of his own death, in order to fortify his disciples 
against a greater trial than they had yet met with ; namely, the 
sufferings of their Master. " And it came to pass, when Jesus had 
finished all these sayings, he said unto his disciples, Ye know that 
after two days is the feast of the passover, and the Son of man is 
betrayed to be crucified. Then assembled together the chief priests, 
and the scribes, and the elders of the people, unto the palace of the 
high priest, who was called Caiaphas. And consulted that they 
might take Jesus by subtilty, and kill him. But they said, Not on 
the feast-day, lest there be an uproar among the people." Mat. 
xxvi. 1, etc. 

When the evening approached, our blessed Saviour with his dis- 
ciples repaired to Bethany, and entered the house of Simon the 
leper, probably one who had experienced the healing efficacy of his 
power. But while he sat at meat, a woman, who had also doubt- 
less been an object of his mercy, poured a box of precious ointment 
upon his head. This action displeased his disciples, who knew that 
their Master was not delighted with luxuries of any kind ; and there- 
fore they rebuked the woman, imagining that it would have been 
(480) 



THE WOMAN ANOINTING THE SAVIOUR'S HEAD. 



481 



Life of our Lord Jesus Christ. 



483 



more acceptable to the Son of God, if the ointment had been sold, 
and the money distributed among the sons and daughters of poverty 
and affliction. To reprove the disciples, Jesus told them that it had 
pleased divine Providence to order that there should always be 
persons in necessitous circumstances, that the righteous might never 
want occasions for exercising their charity ; but that those who did not 
now testify their love to him, would never more have the opportunity 
of doing it, as the time of his ministry was near its period, when 
the king of terrors should enjoy a short triumph over his body ; and 
therefore this woman had seasonably anointed him for his burial. 
And to make them sensible of their folly in blaming the woman for 
this her expression of love to him, he assured them that she should 
be highly esteemed for this action in every part of the world, and 
her memory live to the latest period of time. 

Judas Iscariot, one of the twelve, having been more forward than 
the rest in condemning the woman, thought the rebuke was particu- 
larly directed to him, stung with the guilt of his own conscience, 
arose from the table, and went immediately into the city to the 
high priest's palace, where he found the w r hole council assembled. 
His passion would not suffer him to reflect on the horrid deed he 
was going to commit : he immediately promised, for the reward of 
thirty pieces of silver, to betray into their hands his Lord and 
Master. Having thus engaged with the rulers of Israel, to put into 
their hands a person who had been long laboring for their salvation, 
who had often invited them, in the most pathetic manner, to embrace 
the benevolent terms of the Gospel offered by the Almighty, he 
sought an opportunity to betray him in the absence of the multitude. 
Our Lord, who well knew that the time of his suffering drew nigh, 
desired therefore to celebrate the passover with his disciples. He 
was now going to finish the mighty work for which he came into the 
world; and therefore would not neglect to fulfill the smallest par- 
ticular of the law of Moses. He therefore sent two of his disciples 
into the city to prepare a lamb, and make it ready, for eating the 
passover ; telling them that they should meet a man bearing a 
pitcher of water, who would conduct them to his house, and show 
them a large upper room furnished, where they were to make ready 
for him. He was willing, in this last transaction, to convince his 
disciples that he knew every thing that should befall him ; that his 
sufferings were all foretold by the Almighty ; and that they were 
all, on his own account, submitted unto voluntarily. 

When night approached Jesus left Bethany ; and every thing be- 



484 



Life of our Lord Jesus Christ. 



ing ready for him at the time he entered into the city, he sat down 
at the appointed hour. But knowing that his sufferings were now 
near, he told his disciples, in the most affectionate manner, that he 
had greatly longed to eat the passover with them before he suffered, 
in order to show them the strongest proofs of his love. These proofs 
were, to give them a pattern of humility and love, by washing their 
feet ; instructing them in the nature of his death, and a propitiatory 
sacrifice ; instituting the sacrament in commemoration of his suffer- 
ings; comforting them by the tender discourses recorded, (John xiv., 
xv., xvi.,) in which he gave them a variety of excellent directions, toge- 
ther with many gracious promises ; and recommending them to the 
kind protection of his heavenly Father. " With desire I have desired 
to eat this passover with you before I suffer. For I say unto you, I 
will not any more eat thereof until it be fulfilled in the kingdom of 
God." 

Having thus spoken, he arose from the table, laid aside his gar- 
ments like a servant, and with all the officiousness of an humble 
minister, washed the feet of his disciples, without distinction, though 
one of them, Judas Iscariot, was a monster of impiety : that they 
might at once behold a conjunction of love and humility, of self- 
denial and indifference, represented by a person glorious beyond 
expression — their great Lord and Master. He washed their feet, 
according to a custom which prevailed in those hot countries, both 
before and after meat, in order to show them an example of the utmost 
humility and condescension. The omnipotent Son of the Father 
lays every thing aside, that he may serve his followers : heaven 
stoops to earth, one abyss calls upon another, and the miseries of 
man, which were almost infinite, are exceeded by a mercy equal to 
the immensity of the Almighty. He deferred this ceremony, which 
was a customary civility paid to honorable strangers at the begin- 
ning of their feast, that it might be preparatory to the second, which 
he intended should be a feast to the whole world, when all the fol- 
lowers of the blessed Jesus should have an opportunity, in a spiritual 
manner, of feeding on his flesh, and drinking his blood. 

When our blessed Saviour came to Peter, he modestly declined it ; 
but his Master told him, if he refused to submit implicitly to all his 
orders, he could have no part with him. On which Peter cried out, 
"Lord, not my feet only, but also my hands and my head." But 
Jesus told him that the person who was washed had no reason to 
wash any part of the body except his feet, which he might have 
soiled by walking from the bath. And added, Ye are all clean as to 



Life of our Lord Jesus Christ. 



485 



the outward laver, but not as to the inward and spiritual laver ; I 
well know that one of you will betray me. 

When our gracious Lord had finished this menial service, he asked 
his disciples if they knew the meaning of what he had done, as the 
action was purely emblematical ? You truly, added he, style me 
Master and Lord, for I am the Son of God and the Saviour of the 
world. But if I, your Master and your Lord, have condescended 
to wash your feet, you surely ought to perform, with the utmost 
pleasure, the humblest offices of love one to another. I have set 
you a pattern of humility, and I recommend it to you. 

And certainly nothing can more effectually show us the necessity 
of this heavenly temper of mind, than its being recommended to us 
by so great an example ; a recommendation which, in the present 
circumstances, was particularly seasonable ; for the disciples having 
heard their great Master declare that the kingdom of heaven was at 
hand, their minds were filled with ambitious thoughts. And there- 
fore our blessed Saviour added, Ye need not be ashamed to follow my 
example in this particular ; for no servant can think it beneath him to 
condescend to perform those actions his Lord had done before him. 
And therefore, if he knows his duty, he will be happy if he prac- 
tices it. He moreover added, that though he had called them all to 
the apostleship, and well knew the secret dispositions of every heart' 
before he chose them, they need not be surprised that one among 
them should prove a traitor, as thereby the Scripture would be ful- 
filled, " He that eateth bread with me, hath lift up his heel against 
me." 

As our blessed Saviour was now to be but a short time with his 
disciples, he thought proper to take his farewell of them, which he 
did in a most affectionate manner. These melancholy tidings greatly 
troubled them. They were unwilling to part with so kind a friend, 
so dear a master, so wise a guide, and so profitable a teacher ; espe- 
cially, as they thought they should be left in a forlorn condition, a 
poor and helpless prey to the rage and hatred of a blind and mali- 
cious generation. They seemed willing to die with their Lord, if 
that might be accepted. Why cannot I follow thee ? I will lay 
down my life for thee ! was the language of one, and even all of 
them ; but they could not support the thoughts of a disconsolate 
separation. Their great and compassionate Master, seeing them 
thus dejected, endeavored to cheer their drooping spirits : " Let not 
your hearts be troubled." Listen attentively to what I am going to 
deliver for your consolation: "I am going to prepare a place for 



486 



Life of our Lord Jesus Christ. 



you ; I will come again, and receive you to myself, that where I am, 
there you may be also." A reviving word of promise ! They were 
one day to meet again their dear, their affectionate Master, in a 
place where they should live together to eternity. 

But death makes so vast a distance between friends, and the dis- 
ciples then knew so little of a future state, that they seemed to doubt 
whether they should, after their parting, meet their great Redeemer. 
They neither knew the place where he was going, nor the way that 
led to his kingdom: "Lord," said they, " as we know not whither 
thou goest, how can we know the way ?" In answer to this ques- 
tion, he told them that he was "the way, the truth, and the life :" 
as if he had said, Through the propitiatory sacrifice I am about to 
offer, the sacred truths I have delivered, and the divine assistance 
which I shall hereafter dispense, you are to obtain that happiness 
which I go to prepare for you. i But lest all these arguments should 
not be sufficient to quiet their minds, he had still another, which 
could not fail of success: "If ye love me," says he, "ye will re- 
joice because I said, I go to the Father." Intimating, that he would 
consider it as a proof of their love to him, if they ceased to mourn. 
They doubtless thought that, by grieving for his death, they ex- 
pressed their love to their Master ; and it might seem strange that 
our Saviour should put so contrary an interpretation on their friendly 
sorrow, or require so unnatural a thing of them, as to rejoice at his 
departure. What ! (might they think) shall we rejoice at so amiable 
a friend's removal from us ? or can we be glad that he retires, and 
leaves us in this vale of misery ? No, it is impossible ; the human 
heart, on so melancholy an occasion, can have no disposition to 
rejoice. 

Our blessed Saviour, therefore, adds this reason to solve the seem- 
ing paradox — " because he was going to his Father:" that is, he was 
going to aseend to the right hand of infinite Power, from whence he 
would send them all the assistance they could desire. It must not 
however be supposed that he meant, by these words, that his disci- 
ples should not be concerned at his death, or that they could not 
love him unless they expressed a visible joy on this occasion. That 
would indeed have been a hard interpretation of their grief; he 
knew their grief flowed from love; and that if their love had not 
been strong, their sorrow had been much less. Indeed, their Master 
was fully convinced that love was the occasion of their sorrow ; and 
therefore he used these arguments to mitigate it, and direct it in a 
proper course. !Nor did our Lord intend to intimate that all sorrow 



Life of our Lord Jesus Christ. 



48T 



for so worthy a friend was unlawful, or an unbecoming expression 
of their love : doubtless he was not displeased to see his disciples so 
tenderly affected at his removal from them. He who shed tears at 
the grave of Lazarus, blended with sighs and groans, cannot be 
thought to forbid them wholly at his own. He therefore did not 
chide his disciples with angry reproaches, as though they had been 
entirely in the wrong, but gently reasoned with them by kind per- 
suasions : "Let not your hearts be troubled as rather pitying 
than condemning their sorrow. 

Soon after Jesus had spoken these things, his heart was greatly 
troubled to think that one of his disciples should prove his enemy : 
he complained of it at the table, declaring that one of them should 
betray him. This moving declaration greatly affected the disciples ; 
and they began every one of them to say to their Master, "Lord, is 
it I?" But Jesus, giving them no decisive answer, John, the be- 
loved disciple, whose sweet disposition and other amiable qualities 
are perpetuated in the peculiar love his great Master bore him, and 
who was now reclining on his bosom, asked him, who among the disci- 
ples could be guilty of so detestable a crime ? Jesus told him, that the 
person to whom he should give the sop, when he had dipped it, was 
he who should betray him. Accordingly, as soon as he had dipped 
the sop in the dish, he gave it to Judas Iscariot, saying to him at 
the same time, " That thou doest, do quickly." Judas received the 
sop, without knowing any thing of what his Master had told the 
beloved disciple : nor did any of the disciples, except John, enter- 
tain the least suspicion that Judas was the person who would betray 
their Master. 

The innocent disciples were indeed so deeply affected with his de- 
claration, that one of them should betray him, that they did not 
remark the words of Jesus to his apostate disciple, but continued to 
ask him who was the person that should be guilty of so base a crime ? 
Willing at last to satisfy their importunity, the blessed Jesus de- 
clared, that the person who dipped his hand with him in the dish, 
should betray him. This to the eleven was a joyful declaration, but 
confounding in the highest degree to Judas. Impudent as he was, 
it struck him speechless, pointing him out plainly, and displaying 
the foulness of his heart. While Judas continued mute with confu- 
sion, the blessed Jesus declared that his death should be brought 
about according to the decrees of Heaven, though that would not in 
the least mitigate the crime of the person who betrayed him; add- 
ing, " it had been good for that man if he had not been born." 



488 



Life of our Lord Jesus Christ. 



Judas having now recovered himself a little, asserted his innocence 
by a question which implied a denial of the charge. But his Master 
soon silenced him, by positively affirming that he was really the 
person. 

As various conjectures have been formed concerning the motives 
which induced the perfidious Judas cruelly to deliver up his innocent 
Master into the hands of his enemies, it may not be improper to 
cite those which appear to be most probable, though the decision 
must be entirely left to the reader. 

Some are of opinion, that he was induced to commit this villany 
by the resentment of the rebuke given him by his Master, for blam- 
ing the woman who came with the precious ointment, and anointed 
the head of Jesus as he sat at meat in the house of Simon the leper. 
But though this had doubtless its weight with the traitor, yet it could 
not I think be his only motive ; because the rebuke was given in 
general to all the disciples, who had certainly been forward with him 
in censuring the woman. Nor can we imagine, even if he had been 
rebuked alone, that so mild a reproof could provoke any person, 
however wicked, to the horrid act of murdering his friend ; much 
less Judas, whose covetous disposition must have disposed him to 
bear every thing from his Master, from whom he expected the high- 
est preferment, if he should openly declare himself the Messiah, and 
take the reins of government into his own hands. Others think that 
Judas betrayed his Master through covetousness. But if we under- 
stand by covetousness, the reward given by the priests, this opinion 
is equally defective ; for the sum was too small for the most sordid 
wretch to think equivalent to the life of a friend, especially when he 
expected from him the highest posts and advantages. Others attri- 
bute the perfidy of Judas to his doubting whether his Master was 
the Messiah ; and that he betrayed him in a fit of despair. But of 
all the solutions, this is the worst founded. For if Judas believed 
his Master to be an impostor, he must have observed something in 
his behavior which led him to form such an opinion of him ; and in 
that case he would doubtless have mentioned it to the chief priests 
and elders, when he made the contract with them ; which it is plain 
he did not, as they would have reminded him of it when he came 
back and expressed his remorse for what he had done. It should 
also be observed, that had Judas given them any intimations of this 
kind, they would doubtless have urged them against our blessed Sa- 
viour himself, in the course of his trial, when they were at so great 
a loss for witnesses to support their accusation ; and against the 



Life of our Lord Jesus Christ. 



489 



apostles, afterwards, when they reproved them for speaking in the 
name of Jesus. Besides, had Judas thought his Master an impostor, 
and proposed nothing by his treachery but the price he put upon his 
life, how came he to sell him for such a trifle, when he well knew 
that the chief priests and rulers would have given him any sum, 
rather than not have got him into their hands ? In fine, the suppo- 
sition that Judas believed his Master to be an impostor, is directly 
confuted by the solemn declaration he made to the priests, when he 
declared the deepest conviction of the innocence of our great Re- 
deemer: "I have sinned," says he, " in betraying the innocent 
blood." It must be remembered, that the remorse he felt for this 
crime, when he saw his Master condemned, was too bitter to be 
endured ; so that he fled even to the king of terrors for relief. 

The evangelist John tells us, that he was of so covetous a dis- 
position, as to steal money out of our Lord's bag ; and hence we 
have sufficient reason to believe, that he first followed Jesus with a 
view of obtaining riches, and other temporal advantages, which he 
expeeted the Messiah's friends would enjoy. It likewise authorizes 
us to think, that as he had hitherto reaped none of these advan- 
tages, he might grow impatient under the delay ; and the rather, as 
Jesus had lately discouraged all ambitious views among his disciples, 
and neglected to embrace the opportunity of erecting that kingdom 
which was offered him by the multitude, who accompanied him into 
Jerusalem with shouts, and crying, Hosannah to the Son of David. 
His impatience therefore becoming excessive, suggested to him the 
thought of delivering his Master into the hands of the council, 
firmly persuaded that he would then be obliged to assume the dig- 
nity of the Messiah, and consequently be able to reward his follow- 
ers. For as this court was composed of the chief priests, elders, 
and scribes, that is, the principal persons of the sacerdotal order, 
the representatives of the great families, and the doctors of the law ; 
the traitor did not doubt that his Master, when brought before so 
august an assembly, would assert his pretensions to the title of Mes- 
siah, prove his claim to their full conviction, gain them over to his 
interest, and immediately enter on his regal dignity. And though 
he must be sensible that the measures he took to compass his inten- 
tion were very offensive to his Master, yet he might think the suc- 
cess of it would procure his pardon from so compassionate a Master, 
and even recommend him to favor. In the mean time, his project, 
however plausible it may appear to one of his turn, was far from 
being free from difficulty ; and therefore, while he revolved it in his 



490 



Life of our Lord Jesus Christ. 



own mind, many things might occur to stagger his resolution. At 
length, thinking himself affronted by the rebuke of Jesus, at the 
time -when the woman anointed the head of his Master, he was pro- 
voked to execute the resolution he had formed of obliging him to 
alter his measures. Rising therefore directly from the table, he 
went immediately into the city to the palace of the high priest, 
where he found the council assembled, consulting how they might 
take Jesus by subtlety in the absence of the multitude. To them lie 
made known his proposal of delivering his Master into their hands ; 
and undertook, for a small sum of money, to conduct a band of 
armed men to the place where the Saviour of the world usually spent 
the night with his disciples, where they might apprehend him without 
the least danger of a tumult. 

Some reasons may be offered in support of this opinion concern- 
ing the motives which induced Judas to betray his Master. First, 
from the nature of the contract: "What will ye give me," said he, 
" and I will deliver him unto you?" He did not mean that he would 
deliver him up to be put to death ; for though the priests had con- 
sulted among themselves how they might destroy Jesus, they had 
not been so abominably wicked as to declare their intention pub- 
licly; they only proposed to bring him to trial for assuming the 
character of the Messiah, and to treat him as it should appear he 
deserved. The offer therefore, which Judas made them, of delivering 
him up, was in conformity to their declared resolutions. Nor did 
they understand it in any other light ; for had the priests thought 
that his design in this was to get his Master punished with death, 
they must also have thought he believed him to be an impostor ; in 
which case, they would doubtless have produced him as one of their 
principal evidences, no person being more proper. Also, when 
Judas returned to them with the money, declaring that he had 
sinned in betraying the innocent blood, instead of replying, " What 
is that to us ? see thou to that ;" it was the most natural thing in 
the world, to have upbraided him with the stain he had put upon his 
Master's character by the contract they had made with him. It is 
true, they called the money they gave him "the price of blood;" 
but they did not mean this in the strictest sense, as they had neither 
hired Judas to assassinate his Master, nor can they be supposed to 
have charged themselves with the guilt of murdering him. It was 
only the price of blood consequent on being the reward they had 
given to the traitor, for putting it in their power to take away the 
life of Christ under the color and form of public justice. Now, it 



Life of our Lord Jesus Christ. 



491 



may be doubted whether Judas asked the money as a reward of his 
service. He covetously, indeed, kept it; and the priests, for that 
reason, called it the price of blood. 

In short, Judas knew that the rulers could not take away the life 
of any person whatsoever, the Komans having deprived them of that 
^ower, and therefore some think he could have no design of this 
*dnd in delivering him up ; not to mention, that it was a common 
opinion among the Jews that the Messiah could never die; an opin- 
ion that Judas might easily embrace, having seen his Master raise 
several persons, and among the rest, one who had been in the grave 
no less than four days. 

Another reason which may be assigned in confirmation of this 
opinion, is the traitor's hanging himself when he found him con- 
demned, not by the governor, but by the council, whose prerogative 
it was to judge prophets. Had Judas proposed to take away the 
life of his Master, the sentence of condemnation passed upon him, 
instead of filling him with despair, must have gratified him, being 
the accomplishment of his project ; whereas, the light wherein we 
have endeavored to place his conduct, shows this circumstance to 
have been perfectly natural. 

He knew him to be perfectly innocent, and expected that he would 
have wrought such miracles before the council as should have con- 
strained them to believe. Therefore, when he found that nothing 
of this kind was done, and that the priests had passed the sentence 
of condemnation upon him, and were carrying him to the governor 
to get it executed, he repented of his rash and covetous project, 
came to the chief priests and elders, the persons to whom he had 
betrayed him, offered them their money again, and solemnly declared 
the deepest conviction of his Master's innocence, hoping that they 
would have desisted from the prosecution. But they were obstinate, 
and would not relent, upon which his remorse arose to such a pitch, 
that, unable to support the torments of his own conscience, he went 
and hanged himself. 

Thus it is probable, that the traitor's intention in delivering up his 
Master was not to get him punished with death, but only to lay him 
under a necessity of proving his pretensions before the grandees, 
whom he had hitherto shunned ; thinking that if they had yielded, 
the whole nation would immediately have been raised forthwith to 
the summit of their expectations. 

This account of Judas's conduct is by no means calculated to 
lessen the foulness of his crime, which was the blackest imaginable. 



492 



Life of our Lord Jesus Christ. 



For even in the light above mentioned, it implied both an insatiable 
avarice, and a willful opposition to the counsels of Providence, and 
rendered the actor of it a disgrace to human nature. But it is cal- 
culated to set the credibility of the traitor's action in a proper light, 
and to show that he was not moved to it by any thing suspicious in 
the character of his Master; because, according to his view of it, 
his perfidy, instead of implying that he entertained suspicions of his 
Master's integrity, plainly proves that he had the fullest conviction 
of his being the Messiah. Nor was it possible for any one who had 
been present at the miracles which Jesus wrought, and the doctrines 
which he delivered, to admit of a doubt of his being the Son of God, 
the Saviour of mankind, unless blinded by the most obstinate 
prejudice. 



CHAPTER XXXIII. 



JESTJS INSTITUTES THE SACRAMENT, IN COMMEMORATION OF HIS SUFFERINGS AND DEATH- 
SETTLES A DISPUTE WHICH AROSE AMONG HIS DISCIPLES — PREDICTS PETER'S COWARDICE 
IN DENYING HIS MASTER — FORTIFIES HIS DISCIPLES AGAINST THE APPROACHING SHOCK 
— FORETELLS PETER'S COWARDICE AGAIN — PREACHES TO AND PRAYS WI,TH HIS DIS- 
CIPLES FOR THE LAST TIME — PASSIONATE ADDRESS OF OUR LORD TO HIS FATHER IN 
THE GARDEN. 



HE great Redeemer, ever mindful of the 
grand design of his mission, even the 
salvation of lost and perishing sinners, 
was not in the least affected by the 
treachery of his apostate disciple. For, 
knowing that he must become a sacrifice 
for sin, he instituted the sacrament of 
his supper, to perpetuate the memory of 
it throughout all ages. Accordingly, as 
they were eating the paschal supper, " Jesus took bread, and blessed 
it, and brake it, and gave it to the disciples, and said, Take, eat ; 
this is my body." Mat. xxvi. 26. Observe this rite no longer in 
remembrance of your deliverance from Egypt, but in remembrance 
of me, who, by dying for you, will bring you out of the spiritual 
bondage, a bondage far worse than the Egyptian, under w T hich your 
fathers groaned, and will establish you in the glorious liberty of the 
children of God. Do it in remembrance of me, who by laying down 
my life, will ransom you from sin, from death, from hell, and will 
set open the gates of heaven to you, that you may enter immortality 
in triumph. 

Having given the bread to his disciples, he also took the cup, and 
gave it to them, saying, " Drink ye all of it ; for this is my blood 
of the New Testament, which is shed for many for the remission of 
sins." Mat. xxvi. 27, 28. All of you, and all of my disciples, in 
all ages, must drink of this cup, because it represents my blood, 
shed for the remission of the sins of mankind ; my blood, by which 
the new covenant between God and man is ratified. It is therefore 
my blood of the new covenant : so that this institution exhibits to 
your joyful meditation, the grand basis of the hopes of the children 
of men, and perpetuates the memory of it to the end of the world. 

(493) 




494 



Life of our Lord Jesus Christ. 



He added, " I will not drink henceforth of the fruit of the vine, 
until that day when I drink it new with you in my Father's king- 
dom." Mat. xxvi. 29. 

The manifestation of the Son of God is the most illustrious, the 
most momentous event that is possible to engage the meditations of 
men. To his life and death, his resurrection and ascension into 
glory, we are indebted for our hopes and assurances of pardon, for 
our peace, for our happiness. To procure our salvation, he made 
the most amazing condescension from the dignity he enjoyed with 
his Father, by putting on the vail of flesh : he poured divine 
instruction from his lips, and shone forth with an all-perfect and 
all-lovely example. For our benefit, he submitted to a course of the 
most cruel treatment from his bitter enemies, to the agonies of the 
cross, and to the stroke of the king of terrors. For our happiness, 
he arose again with power and lustre, ascended into the mansions 
of eternal happiness, manages our affairs with the Father, and holds 
the reins of government. With the greatest wisdom and goodness, 
therefore, this beneficent Jesus instituted a rite tha.t should recall 
his love to our memories, and awake each pious passion in our 
breast ; a rite which, by the breaking of bread and the pouring out 
of wine, should represent to us, in a striking manner, that most signal 
proof of the affection both of him and his heavenly Father, when his 
tender frame was exposed to wounds and bruises, when streams 
of the most precious blood issued from his sacred veins. The more 
we reflect on this instance of divine love, the more we shall perceive 
that there was a peculiar propriety in pointing out, by a particular 
ordinance, a fact of such immense importance in the system of reve- 
lation. Nay, we may venture to conjecture, that in some dark and 
corrupt ages, when the Scriptures were but little known by the 
common people, and hardly studied by the priests, the death of our 
Saviour would have been almost forgotten, had not the remembrance 
of it been renewed by the celebration of this sacred ordinance. 

It should also be remembered, that the vanities of the world, the 
allurements of sensual pleasure, the charms of ambition, the splen- 
dor of riches, in short, temptations from present objects of every 
kind, have often too powerful an influence on our temper and 
conduct. They have a fatal aptitude to draw the soul aside to folly, 
and to obliterate the impressions of things divine. It was therefore 
a wise, a kind intention, of our great Redeemer, by a frequent repe- 
tition of the sacramental feast, to call back the wandering heart of 
man to a sense of his duty, and obligations as a Christian. 




THE LAST SUPPER. 



495 



Life of our Lord Jesus Christ. 



497 



Besides, though the religion of the immaculate Jesus is altogether 
gentle, generous, and beneficent ; though its whole tendency is to 
• correct the passions, sweeten the dispositions, and enlarge the affec- 
tions of men ; and though it enforces all this upon us by motives 
surprisingly powerful and affecting, yet such is the perverseness of 
the human heart, that jealousies and contentions, envy, wrath, and 
malice, too often find admittance there. Was it not then an instance 
of our Saviour's wisdom and benevolence, by uniting us together at 
the sacrament of his body and blood, to urge the putting away of 
all bitterness, anger, evil-speaking, and revenge ; and to inspire us 
with condescension, compassion, and love ? How careful therefore 
ought we to be in performing this duty appointed by our dying 
Saviour ! We should, in order to receive it worthily, employ our 
meditation on the design and excellency of the Gospel ; on the 
noble system of the doctrines and duties it contains ; on the illus- 
trious, divine, and complete example of the blessed Jesus ; on the 
important privileges, the valuable promises, and the ravishing pros- 
pects his revelation affords ; and on the bright and convincing evi- 
dence with which it is attended. We should contemplate that essen- 
tial and unparalleled benevolence of the Father in appointing the 
means of our redemption; on the readiness manifested by the Son 
of God in undertaking our cause ; and on his wonderful transactions 
in the prosecution of this grand, this amazing work. Above all, 
we should get impressed upon our souls a strong sense of the special 
and immediate purposes for which this sacrament was appointed. 

When we actually join in communion, we should be careful that 
our affections are properly directed and warmly engaged. To have 
our hearts fixed upon the vanities, the profits, and the cares of 
this world, is a direct violation of the ordinance ; and therefore we 
should be extremely careful to maintain a right temper and behavior 
at that time. We should study to abstract our thoughts as much as 
possible from every foreign, every terrestrial consideration, and to 
have our passions fervently employed in the solemn service. " Retire, 
0 my soul," each of us should say, " from this inferior scene of things, 
from all its pleasures and all its pursuits, and hold communion with 
the Almighty through his Son, the immaculate Jesus. Meditate 
upon the infinite grace of Omnipotence, which formed the amazing 
plan that displayed pardon, peace, and endless happiness, to so un- 
deserving a creature as thou art. Recollect that surprising con- 
descension and tenderness of thy compassionate Redeemer, which 
induced him to bring down from heaven salvation to the sons of men. 



498 



Life of our Lord Jesus Christ. 



Call to mind the admirable instructions he offered, the charming 
pattern he exhibited, the hard labors and sufferings he endured in 
the course of his ministry ; especially call to mind the ignominy, the 
reproaches, the agonies he endured when he hung upon the cross, 
and purchased for thee eternal mercy. Think upon these affecting 
subjects, till thine heart is filled with sorrow for thine iniquities, till 
thy faith becomes lively, active, and strong ; till thy gratitude and 
love are elevated to the highest pitch ; till thy obedience is rendered 
uniform, steady, and complete. Hast thou, 0 my God, the parent 
of universal nature ! hast thou so illustriously manifested thy com- 
passion for sinners, as not to spare thine own Son ! hast thou sent 
the Saviour into the lower world, in order to raise the children of 
men to immortality, perfection, and glory ? and am I now in thy 
presence on purpose to celebrate this institution, which requireth me 
to comemmorate the death of the great Messiah, to declare my public 
acceptance of his excellent revelation, and my regard to my Christian 
brethren ? May then the remembrance of his beneficence dwell 
upon my mind, and upon my tongue, forever and ever ! May I 
consider and comply with the intention of his Gospel ; and may the 
sentiments of kindness and charity towards all my fellow mortals and 
fellow disciples, reign in my breast with increasing purity, with in- 
creasing zeal !" 

Such are the views that should possess our souls when we partake 
of this sacred ordinance ; but it will signify little to entertain these 
views at that time, unless the effects of them are apparent in our 
future conduct and conversation ; for a transient glow of affection, or 
sallies of immediate delight, were not principally intended in this 
institution. 

The blessed Jesus did not ordain it as a ceremony or charm, but 
as a proper method of establishing our hearts in the fear and love of 
God, who gave his only beloved Son to die for wretched sinners. 
Though ye have therefore, 0 Christians ! obeyed the Redeemer's 
command in this appointment, and found your passions greatly 
moved, yet this is not the whole required at your hands : it will justly 
be expected that you should live to the honor of your divine Master. 
As you have solemnly professed your faith in him, and your love towards 
him, the reality of your faith and love should be demonstrated by 
walking more strictly in the way of his precepts, and by abounding 
in that heavenly character and temper which his spotless example 
so engagingly recommends. Thus only will the sacrament become 
subservient to the most beneficial purposes. Thus only will it be 



Life of our Lord Jesus Christ. 



493 



instrumental in making us meet for sharing in the dignity and feli- 
city possessed by our exalted Saviour. May therefore all the follow- 
ers of the immaculate Jesus, by uniting together at his sacred table, 
advance from holiness to holiness, till they arrive at the regions of 
eternal felicity ! 

Our blessed Saviour, after delivering the sacramental cup, and tell- 
ing them that his blood was shed for them, mentioned the treachery 
of Judas a second time : " Behold, he is at hand that doth betray 
me." Mat. xxvi. 45. This second declaration was made very pro- 
perly after the institution of the sacrament, which exhibits the high- 
est instance of our great Redeemer's love to mankind, his dying to 
obtain the remission of their sins ; for it abundantly proves, that the 
person who could be deliberately guilty of such an injury to so kind 
a friend, must have been a monster, the foulness of whose ingrati- 
tude cannot be described by the force of language. 

It is thought that some of the disciples, particularly struck with 
horror at the thought of Judas' treachery, rebuked him, by asking 
him with surprise, how he could betray his Master ? This accusation 
Judas no doubt repelled, by impudently denying the fact: but con- 
sciousness of guilt giving edge to the reproaches of his brethren, and 
to every circumstance of the affair, he immediately left the company, 
exceedingly displeased at thinking himself insulted and affronted. 

The important, the awful scene now approached, when the great 
work was to be finished. The traitor Judas was gone to the chief 
priests and elders for a band of soldiers to apprehend him ; but this 
did not discompose the Redeemer of mankind ; he took occasion to 
meditate on the glory that would accrue both to himself and to his 
Almighty Father, from those sufferiugs, and spake of it to his dis- 
ciples. "Now," said he, " is the Son of man glorified, and God is 
glorified in him." He told them that, having already done honor to 
his Father by the past actions of his life, and being about to honor 
him still further by his sufferings and death, which would display his 
perfections, particularly his infinite love to the human race, in the 
most astonishing and amiable light, he was in his turn to receive 
honor from his Father; intimating, that his human nature was to be 
exalted to the right hand of Omnipotence, and that his mission from 
God was to be supported by irrefragable attestations. But his dis- 
ciples imagining that he spake of the glory of a temporal kingdom, 
their ambition was again revived, and they began to dispute with as 
much keenness as ever, which of them should be greatest in that 
kingdom. This contention Jesus suppressed by the arguments he 
30 



500 



Life of our Lord Jesus Christ. 



had formerly used for the same purpose. Among the Gentiles, said 
be, they are reckoned the greatest who have the greatest power, 
and have exercised it in the most absolute manner : but your great- 
ness shall be very different from theirs ; it shall not consist in being 
unlimited with regard to tyrannical power, even though it should be 
joined with an affectation of titles, which denote qualities truly 
honorable ; but whosoever desires to be great, or chief among you, 
let him be so by his humility, and the service he renders to the rest, 
in imitation of me, your Master, whose greatness consists in this, 
that I am become the servant of you all. Adding, as they had 
continued with him in his temptation, he would bestow upon them 
such a kingdom as his Father had appointed for him. At the same 
time, to check their ambition, and lead them to form a just notion 
of his kingdom, he told them that he was soon to leave them : and 
that whither he was going, they could not at that time follow 
him ; for which reason, instead of contending with one another 
which of them should be the greatest, they would do well to be 
united among themselves in the happy bond of love. For by loving 
one another sincerely and fervently, they would prove themselves 
his disciples, to the conviction of mankind, who could not be igno- 
rant that love was a distinguishing part of his character. This is 
termed a new commandment, not because mutual love bad never 
been enjoined to mankind before, but because it was a precept of 
peculiar excellency; for the word translated "new," in the Hebrew 
language denotes excellency and truth; he also called this a new 
commandment, because they were to exercise it under a new relation, 
according to a new measure, and from new motives. They were to 
love one another in the relation of his disciples,vand in that degree 
of love which he had shown to them ; for they were to lay down 
their lives for their brethren. 

This excellent doctrine, however, did not make such an impression 
on Peter, as the words which Jesus had spoken concerning a place 
whither his disciples could not come. He therefore replied by asking. 
Where he was going ? To which Jesus answered, " Whither I go 
thou canst not follow me now, but shalt follow me afterward." 

In order to make his disciples further humble, watchful, and kindly 
affectionate one towards another, he assured them that Satan was 
seeking to ruin them all by his temptations : " And the Lord said, 
Simon, Simon, behold, Satan hath desired to have you, that he might 
sift you as wheat : but I have prayed for thee that thy faith fail 
not : and when thou art converted, strengthen thy brethren. 



Life of our Lord Jesus Christ. 



501 



Peter was greatly offended that his Master should have singled him 
out as the weakest : for so he interpreted his praying for him particu- 
larly ; and supposing that he mentioned Satan's seeking to sift him, 
as the thing which would hinder him from following his Master, 
replied, Why cannot I follow thee now ? Is there any road more 
terrible than the dark valley of the shadow of death ? Yet through 
these black and gloomy shades I am willing this moment to accom- 
pany thee. 

Jesus, knowing his weak though sincere resolution, answered, Art 
thou so very confident of thine own strength ? I tell thee that this 
very night, before the cock crows, thou wilt thrice deny me to be 
thy Master. 

Our blessed Saviour having finished what he had to say to Peter 
in particular, turned himself to his other disciples, and put them in 
mind, that when they were first sent out he directed them to rely 
wholly upon the Almighty for assistance. When I sent you formerly, 
said he, to preach the Gospel, you may remember I ordered you to 
go without any provision, either for your sustenance or defence, 
assuring you that though you would indeed meet with great opposi- 
tion, yet Providence would dispose some men in all places to be your 
friends, and to furnish you with all necessaries ; and accordingly you 
found that you wanted for nothing, but were wonderfully supported, 
without any care or provision of your own, in the whole journey, 
and finished your work with success. But now the case is very 
different ; the time of that greatest trial and distress, whereof I 
have often forewarned you, is just at hand : and you may now make 
all the provision in your power, and arm yourselves against it as 
much as you are able. I have finished the work for which I was 
sent into the world : and nothing now remains for me, but to undergo 
those sufferings which the prophets have foretold concerning me, 
and to complete this whole dispensation of Providence, by submit- 
ting at last to a cruel and ignominious death. 

The disciples, thinking their great Master meant that they should 
arm themselves in a literal sense, and endeavor to oppose the assaults 
that would shortly be made upon them by the Jews, answered, " Lord, 
here are two swords :" but the blessed Jesus, who only intended to 
convey an idea of their approaching distress and temptations, and 
to arm them against the surprise, replied, "It is enough ;" you need not 
trouble yourselves about any more weapons of this nature for your 
defence. Be not terrified and disconsolate, added the compassionate 
Jesus, because I have told you that I must undergo great sufferings, 



Life op our Lord Jesus Christ. 



and be taken away from you for a time. You have always been taught 
to believe in God, who is the almighty preserver and governor of all 
things ; and to rely on him for deliverance in every affliction and 
distress. Learn now, in like manner, to believe in me, who have all 
power committed to me, as the preserver and Head of my church: 
and trust in me to accomplish fully all things that I have promised you. 
If you do this, and persist steadfastly in the belief of my doctrine, 
and in the obedience of my commands, nothing in this vale of misery, 
not even persecution or death itself, shall be able to hinder you 
from attaining the happiness I have proposed to you. For in heaven, 
my Father's house, there is abundant room to receive you ; other- 
wise I would not have filled your minds with the hopes and expecta- 
tion of happiness. But as there are mansions sufficient for you in 
another state, you may with confidence and assurance hope for the 
full accomplishment of my promises, notwithstanding all this present 
world may contrive or act against you. And ye ought also to bear 
patiently my departure from you at this time; since I only leave you 
to prepare a place, and open the portals of those eternal habitations 
where I shall be ever with you. When I have prepared a place for 
you in that eternal state, I will again return, and take you to 
myself. Nor shall you evermore be separated from me, but continue 
with me to all eternity, in full participation of my eternal glory and 
happiness in the blissful regions of the heavenly Canaan. You must 
now surely know whither I am going, and the way that leads to these 
happy seats of immortality. 

But the disciples, whose minds were not yet fully weaned from the 
expectation of a temporal power and glory, did not understand this 
discourse of their great and beloved Master. Accordingly, Thomas 
replied, Lord, we cannot comprehend whither thou art going ; and 
therefore must needs be ignorant of the way. 

To which the blessed Jesus answered, I myself, as I have often 
told you. am the true and only way to life; nor can any man go 
thither by any other way. If ye say ye do not know the Father, 
I tell you, that no man who knoweth me can be ignorant of my 
Father, of his will, and the manner of pleasing him : if ye know 
me, ye must know that all my actions have been directed by the will 
of the Father, and for the glory of his name. 

Philip answered, Lord, show us but once the Father, and we shall 
be fully satisfied. 

Jesus replied, Have I been so long with you, Philip, and yet art 
thou a stranger to him who sent me ? I tell you, that to know one, 




CHRIST COMFORTING HIS DISCIPLES. 



603 



Life of our Lord Jesus Christ. 



505 



is to be acquainted with Loth. What then can you mean by desiring 
to see the Father, as if you could be still ignorant of him, after 
being so long acquainted with roe ? Be assured, Philip, that what- 
soever I speak is the declaration of his will, and whatsoever I do is 
the operation of his power. And if you refuse to believe my own 
affirmation, yet, at least, let my works convince you : for they carry 
in them undeniable evidences of a divine power. " He that believeth 
on me, the works that I do shall he do also ; and greater works than 
these shall he do, because I go unto my Father." John xiv. 12. 
Surely then you have matter sufficient to comfort and support your 
spirits, under the thoughts of my departure from you. Ye have 
abundant reason to believe that I have power to perform all the 
promises I have made you ; and the design of my departure is 
actually to perform them. When I am returned to my Father, ye 
shall soon receive sufficient pledges of my care and remembrance of 
you. You shall be endued with power not only to perform the same 
works ye have seen me do, as healing diseases, giving sight to the 
blind, casting out devils, and the like, for the conviction of the Jews, 
but even to do greater things than these; to speak with all kinds of 
tongues, and to propagate my religion among the Gentiles, even 
through all the nations of the earth. And whatsoever ye shall ask 
my Father in my name, as being my disciples, and in order to pro- 
mote the work of the Gospel, shall certainly be granted you. That 
God may be greatly glorified by the extraordinary success and 
spreading of the religion of his Son, I say, that whatsoever ye shall 
ask, I will take care, after my return to the Father, that it shall be 
granted you. Only ye must remember, as the necessary condition 
upon which all depends, that ye be careful above all things to con- 
tinue steadfast and immovable in your obedience to my commands ; 
this is the only true mark you can give of the sincerity of your 
love towards me ; it is more than your grieving at my departure, or 
any other external indication of zeal whatsoever. The Father, I 
say, shall send you another advocate and comforter, even the Holy 
Spirit, the author and teacher of truth, who shall guide and direct, 
assist and comfort you, in all cases. This Spirit the sensual and 
corrupt world cannot receive, having no knowledge of the divine 
truths, or'disposition to be governed by them. But ye know them, 
and are disposed to entertain them. The Spirit of the Father is 
already within you by his secret and invisible efficacy ; and shall 
hereafter appear in you openly, by great and visible manifestations. 
Thus, though I must depart from you, yet I do by no means leave you 



506 Life of our Lord Jesus Christ. 



comfortless. I leave you with a promise of the Holy Spirit ; and I 
leave you in expectation also of my own return. For though after 
a very little while I shall appear no more to the world, yet to you 
I will appear again ; for I shall live again, and ye also shall live 
with me. When therefore I have conquered and triumphed over 
death, ye shall understand more fully, and it shall appear more 
visible by great and manifest effects, that I act in all things agree- 
ably to my Father's will, and am perfectly invested with his power ; 
and that ye in like manner have my power and commission com- 
municated to you ; so that there is a perfect unity and communion 
between us. Only ye must remember, that the one necessary con- 
dition on which all depends, is, that ye continue steadfast and im- 
movable in your faith in me, and in your obedience to my com- 
mands. He, and he only, who embraces my doctrine, and obeys 
and practices it, shall be judged to be sincere in his love towards 
me. And he who loves me in that manner, shall be loved by my 
Father ; and I myself also will love him, and manifest myself to 
him. 

Here Judas Thaddeus interrupted his Master, saying, Lord, how 
wilt thou choose to manifest thyself to us, a few particular persons, 
and not to the generality of the world ? 

Jesus replied, I have already told you the reason for my acting in 
this manner ; because the generality of the world are not disposed to 
obey my commandments, the only way of maintaining communion 
with me. But ye are disposed to embrace my doctrine, and to obey 
it ; and therefore I manifest myself to you. And whoever else will 
so love me as to keep my commandments, him also will I and my 
Father love, and will maintain communion with him, and all spiritual 
blessings shall be poured down upon him, and he shall be made a 
partaker of happiness and eternal life. On the contrary, whoever 
loves me not, that is, obeys not my commandments, shall have no 
intercourse or communion with me. Neither will my Father love or 
honor him, or make any manifestations of himself to him ; for as my 
commandments are not my own, but the Father's commandments ; 
therefore whoever dishonors me, my Father will look upon him as 
dishonoring himself. These things have I briefly spoken to you now, 
according to the shortness of the time I am to continue with you, 
and to comfort you for the present against my departure. But when 
the Comforter whom I promised you is come, even the Holy Spirit, 
whom my Father shall send you on my account, he shall instruct 
you more fully, recalling to your remembrance what you have for- 



Life of our Lord Jesus Christ. 



507 



gotten, explaining what is yet obscure, and supplying what is further 
necessary to be taught you, and to be understood by you. 

In the mean time, I take my leave of you, and my blessing I leave 
with you ; not formally, and after the common fashion of the world, 
but affectionately and sincerely retaining a careful remembrance of you, 
and with an earnest desire and intention of returning again speedily 
to you. Wherefore be not overmuch grieved for me and my de- 
parture, nor fearful of what may then befall yourselves. I go away 
from you, but it is with an intention, as I have already told you, 
to return to you again. If you loved me with a wise and under- 
standing affection, ye would rejoice instead of grieving at my present 
departure ; because I am going to my Father, the supreme Author 
of all glory and happiness. These things I have now told you before 
they come to pass, that when ye see them happen, your faith in me, 
and your expectation of the performance of all my promises, may be 
confirmed and strengthened. The time will not allow me to say much 
more to you at present ; my end draweth near ; the ruler of this world, 
the prince of the power of darkness, is at this instant employing all 
his wicked instruments to apprehend and destroy me. Not that 
either the power of the devil, or the malice of man, can at all pre- 
vail over me, but because the time of my suffering, according to 
the appointment of Divine Wisdom, is arrived ; and that I may de- 
monstrate to the world my love and obedience to my Father, I 
willingly submit myself to be put to death by the hands of sinful 
and cruel men. Rise up, let us be going, that I may enter on my 
sufferings. 

Having thus spoken, they finished the passover with singing a 
hymn, and went out to the Mount of Olives. On their arrival at 
the place which was to be the scene of his sufferings, he desired them 
to fortify themselves by prayer, and forewarned them of the terrible 
effects his sufferings would have upon them ; they would make them 
all stumble that very night, agreeably to the prophecy of Zechariah : 
" I shall smite the Shepherd, and the sheep of the flock will be scat- 
tered abroad." To strengthen their faith, therefore, he not only 
mentioned his own resurrection, but told them they should see him 
in Galilee, after he was risen from the dead. 

On our blessed Saviour's mentioning the offence that his disciples 
would take at his suffering, Peter recollected what had been said to 
him in particular before they left the house. Grieved therefore 
afresh to find his Master entertain such thoughts of him, and being 
now armed with a sword, the vehemence of his temper urged him to 



508 



Life of our Lord Jesus Christ. 



boast a second time of his courageous and close attachment to his 
Master. " Though all men," said he, " should be offended because 
of thee, yet will I never be offended." But Jesus, knowing that 
human confidence and security were weak and frail, thought proper 
to forewarn him again of his danger, and told him that the cock 
should not crow before he had denied him. Peter, however, still 
continued to repeat his confidence — I will die with thee, but never 
deny thee. The disciples all joined with Peter in professing their 
fixed resolution of suffering death, rather than that they would deny 
their Master; but the event fully confirmed the prediction of our 
Saviour. From hence we may learn, how ignorant men are of 
their own hearts, and that the strongest resolutions in their own 
strength avail nothing. The compassionate Redeemer of mankind, 
not willing to lose one single moment of the short time of his 
ministry that yet remained, continued to instruct his disciples in the 
great truths he came into the world to explain ; and, from the vines 
which were growing round him on the Mount of Olives, he began his 
excellent discourse with the parable of the vine, to the following 
import : — 

Hitherto, said the blessed Jesus, the Jewish church and nation 
have been the peculiar care of Providence ; as a choice and goodly 
vine, likely to bring forth much fruit, is the special care of the 
husbandman. But from henceforth my church, my disciples, and the 
professors of my religion, of what country or nation soever they be, 
shall become the people of God, and the peculiar care of divine pro- 
vidence. I will be to them as the root and stock of a vine, of which 
they are the branches, and my Father the husbandman and vine- 
dresser. As in the management of a choice vine, the skillful vine- 
dresser cuts off all barren and superfluous branches, that they may 
not burden nor exhaust the tree ; and prunes and dresses the fruitful 
branches, that they may grow continually, and so bear more fruit : 
thus, in the government of my church, all useless, wicked, and in- 
corrigible members, my Father, sooner or later, by his judgments 
cuts off and destroys : but those who are sincerely pious and good, 
he, by the various and merciful dispensations of his providence to- 
wards them, tries, purifies, and amends, that they may daily improve, 
and be more and more abundant in all good works. Now ye, my 
apostles, are such members as these, being purified in heart and mind, 
and prepared for every good work by your lively faith in me, and 
sincere resolutions to obey my commands. Continue steadfastly in 
this state, and then you may be sure of deriving all spiritual bk-ss- 



Life of our Lord Jesus Christ. 



509 



ings from me, as the branches receive sap and nourishment from the 
vine. But as a branch, without continuing in the vine, cannot bear 
any fruit, but presently dries up and perishes ; so ye, unless ye con- 
tinue steadfast in your communion with me, by a lively faith and 
sincere obedience, so as to receive grace and spiritual blessings, can 
never bring forth any good fruit of true holiness and righteousness, 
but will fall into vanity, superstition, and wickedness, and at last 
utterly perish. I am as it were, I say, the root and stock of the 
vine, whereof ye are the branches. He that continues to adhere 
to me, by a constant faith in me, shall bring forth much fruit 
unto everlasting life ; even as a branch which continues to grow 
in a vine, and receives sap and nourishment from it. But he that 
does not continue his relation to me in this manner, becomes a false 
and useless professor, and shall be cast out from me, and perish for- 
ever ; even as a fruitless branch is cut off from the vine, and left to 
wither and dry, and is at last burned in the fire. If you continue 
in me, by believing my words, and holding fast what ye believe, 
and obeying and practicing it accordingly, no power or malice, 
either of man or of devils, shall be able to hurt you, or oppose your 
doctrines. For though I be absent from you in body, yet 
I will hear your prayers, and my Father himself also will hear 
you : and whatsoever ye shall ask, for the glory of the Almighty, 
and the propagation of my true religion in the world, shall cer- 
tainly be granted you. But above all things, carefully remember to 
demonstrate your continuance in me, by abounding in all good works 
of holiness, righteousness, and charity. This is the honor which my 
Father desires and expects from you; even as it is the glory and 
desire of a vine-dresser, that his vine should bring forth much fruit. 
And this is the honor that I myself expect from you, that ye shall 
prove yourselves to be really and indeed my disciples, by imitating my 
example, and obeying my commands. This ye are bound to do, not 
only in duty, but in gratitude also : for as my Father hath loved me, 
so have I also loved you ; and ye in like manner ought to love me 
again, that you may continue to be loved by me. But the way to 
express your love towards me, and to continue to be loved by me, is 
to keep my commandments ; even as I, by keeping my Father's com- 
mandments, have expressed my love towards him, and continue to 
be loved by him. 

These things have I spoken to you before my departure, that the 
comfort ye have taken in my presence may be continued in my 
absence, and even increase until the coming of the Holy Spirit ; as 



510 



Life of our Lord Jesus Christ. 



it will be upon this condition, which. I have so often repeated to you, 
that you keep my commandments. And the principal of these 
commandments is, that ye love one another ; not after the common 
fashion of the world, but in such a manner as I have loved you : 
nor can you be ignorant what sort of love that is, when I tell you 
that I am now going to lay down my life for you. This is the 
highest instance in which it is possible for a man to express his love 
towards his greatest friends and benefactors ; but this I am now 
going to do for you, and for all mankind, I do not consider you as 
mv benefactors, but as my friends, upon this easy condition only, 
that ye keep my commandments. I might indeed justly call you 
servants, considering the infinite distance between me and you, and 
the obligations ye have to obey my commandments ; but I have not 
treated you as servants, who are not admitted into their Master's 
counsels, but as friends, revealing to you the whole will of my Father 
with all freedom and plainness. 

I have, I say, behaved myself to you as to the nearest friends. 
Not that you first obliged me, or did any acts of kindness for me; 
but I have freely, and of my own good pleasure, chosen you to be 
my apostles, and the preachers of my Gospel, that you may go and 
declare the will of God to the world, and bring forth much and 
lasting fruit, in the conversion of men to the knowledge of the truth, 
and to the profession and practice of true religion. In the perform- 
ance of this work, whatsoever ye shall ask of my Father in my 
name, in order to enable you to perform it effectually and with full 
success, shall certainly be granted you. 

Now all these things which I have spoken unto you concerning 
the greatness of my love towards you, in choosing you to be my 
apostles, in revealing unto you the whole will of my Father, and 
in laying down my life for you, I have urged and inculcated upon 
you for this reason chiefly, as I at first told you, that ye may learn, 
after my example, to love one another. The world indeed, you 
must expect, will hate and persecute you on my account. But this 
you ought not to be surprised or terrified at, knowing that it is no 
worse treatment than I myself have met with before you. Ee not 
therefore surprised when ye meet with opposition : nor think to find 
better treatment in the world than I myself have done. Eemember 
what I have already told you, that the disciple is not above his 
Master ; nor is he that is sent greater than Jie that sent him. If 
men had generally and readily embraced my doctrine, you might 
indeed have had some reason to expect that they would willingly 



Lipe of our Lord Jesus Christ. 



511 



have received yours also. But since I myself have suffered great 
indignities and persecutions from wicked and perverse, from obsti- 
nate and incorrigible, men, only for opposing their vices, it is highly 
reasonable that you should expect to undergo the like treatment 
upon the like account. In all which sufferings you will, moreover, 
have this further comfortable consideration to support you, that the 
justice of your own cause, and the injustice of your persecutors, 
will by that means most evidently appear ; seeing ye are persecuted 
only for professing and preaching in my name the doctrine of true 
religion, and they persecute you only because they know not God, 
and out of mere malice will not bear to be instructed in his com- 
mands. Indeed, had I not appeared to the world with all possible 
demonstrations of authority and truth, teaching them a most holy 
and undeniable doctrine, sufficient to reform their manners and 
amend their lives, and, moreover, demonstrated my divine commis- 
sion by such proofs as ought to satisfy and convince the most doubt- 
ing and suspicious minds — they might have had some plea and 
excuse of ignorance for their unbelief. But now, since all reason- 
able evidence has been offered them, and proper methods used for 
their conversion and salvation, and yet they willfully and obstinately 
reject these means of grace, it is plain they have no excuse for 
their sin ; but they oppose and persecute you only because they will 
not forsake their worldly lusts, and out of mere malice will not bear 
to be instructed in the commands of the Almighty. So that they 
who oppose and persecute you, as they have before persecuted me, 
show plainly that they are haters of God, and of his most holy com- 
mandments. "Which is, as I have already told you, a plain evidence 
of the justice of your own cause, and of the injustice of your per- 
secutors. If I had not, I say, done such works among them as no 
man ever did, they might indeed have had some appearance of 
excuse for their sin. But now, having seen abundant proofs of my 
authority, and undeniable evidence of the truth of my doctrine, and 
yet willfully and obstinately persisting to oppose it, because incon- 
sistent with their lusts, it is plain that their dishonoring me is a dis- 
honor done to my Father himself, and a direct contempt of his com- 
mands ; so that they are utterly inexcusable. But it is no wonder, 
when men have given themselves wholly up to be governed by 
worldly affections, passions, and vices, they should act contrary to 
all the reason and evidence in the world. For this is but the natural 
consequence of obstinate and habitual wickedness ; and hereby is 
only fulfilled in me what holy David long since prophetically com- 



512 



Life of our Lord Jesus Christ. 



plained of, that they hated him without a cause. But notwith- 
standing all the opposition that wicked and incorrigible men will 
make against my doctrine, there will not be wanting powerful pro- 
moters of it, who shall effectually overcome all opposition. For the 
Comforter, whom I said I will send you from heaven, even that 
" Spirit of truth" which cometh forth and is sent from the Father, 
shall, when he cometh, with wonderful efficacy bear testimony to the 
truth of my doctrine, and cause it to be spread through the world 
with incredible success. Nay, and ye yourselves also, though now 
so weak, fearful, and doubting, shall then very powerfully bear testi- 
mony to the truth of all the things whereof ye, having been all 
along present with me, have been eye-witnesses from the beginning. 

Thus have I warned you beforehand, of the opposition and perse- 
cution ye must expect to meet with in the world, that when it 
cometh, ye may not be surprised and terrified, so as to be discour- 
aged thereby from persisting in the performance of your duty. Ye 
must expect, particularly, that the chief priests and rulers of the 
Jews, men of great hypocrisy and superstition, zealous for their 
ceremonies and ritual traditions, but careless to know and obey the 
will of the Almighty in matters of great and eternal obligation, and 
invincibly prejudiced against the spiritual holiness and purity of my 
doctrine ; these, I say, you must expect will excommunicate you as 
apostates, and cast you out of all their societies, as the vilest of 
malefactors. Nay, to such an absurd height of malice will their 
superstition carry them, that they will even fancy they promote the 
service of God and the cause of religion, when they most barbarously 
murder and destroy you. But I have warned you of all this before- 
hand, that ye may prepare and fortify yourselves against it ; and 
that when it cometh to pass, ye may remember I foretold it to you, 
and your faith in me may thereby be strengthened. It was needless 
to acquaint you with these scenes of sufferings while I was with 
you; but now, being about to leave you, I think it necessary to 
acquaint you with what things are likely to come on you after my 
departure, and also, at the same time, what comfort you may expect 
to support you under them. 

Now I must mention the melancholy part, namely, that I am 
going from you, and that great temptations will befall you in my 
absence ; this indeed ye readily apprehend, and suffer your hearts 
to be overwhelmed with grief at the thoughts of it. But the com- 
fortable part of my discourse, namely, that my departure is only in 
order to return to Him that sent me, and that I will soon after send 



Life of our Lord Jesus Christ. 



513 



you the Holy Spirit, and the other advantages that will thence 
result to you, are neither considered, nor are you solicitous about 
them. Nevertheless, if ye will listen, I will plainly tell you the 
truth. Ye are so far from having reason to be dejected at the 
thoughts of my departure, that, on the contrary, it is really profit- 
able and expedient for you that I should now depart : for such is 
the order and dispensation of Providence towards you, and the 
appointment of my Father's eternal and all-wise counsel, that before 
I go and take possession of my kingdom, the Comforter, which is 
the Holy Spirit, cannot be sent unto you ; but when I am departed 
from you, and have all power in heaven and in earth committed 
unto me, then I will send him unto you. And when he cometh, he 
shall abundantly support and comfort you under all your troubles ; 
shall powerfully plead your cause against your adversaries ; and 
shall, with wonderful efficacy, cause the doctrine of the Gospel to 
spread and prevail in the world against all opposition. 

He shall particularly, and in the most extraordinary and con- 
vincing manner, make the world sensible of the greatness and hein- 
ousness of a sin of which they were not aware ; of the righteous- 
ness and justice of a dispensation they did not understand; and of 
the execution of a most remarkable judgment they did not expect. 
First, by wonderfully attesting and confirming the truth of my doc- 
trine by the gift of tongues, and other wonderful signs, he shall 
convince the world of the greatness and heinousness of their sin in 
disbelieving and rejecting me. Secondly, by demonstrating that 
my departure out of the world was not perishing and dying, but 
only a returning to my Father, in order to be invested with all 
power both in heaven and earth, he shall convince the world of the 
righteousness and justness of my cause, and of the excellency of 
that dispensation which I preach and declare to mankind. Lastly, 
by mightily destroying the power of the devil and the dominion of 
sin, and propagating the doctrine of true religion in the world with 
wonderful efficacy and success, he shall convince men of my power 
and authority to execute judgment upon mine enemies, for the estab- 
lishment of my kingdom upon earth. There are yet many other 
things hereafter to be done, in relation to the settling and estab- 
lishing of my church, which, if it were proper, I would now acquaint 
you with; but ye are not yet prepared to understand and receive 
them. Howbeit, when the Spirit of truth, whom I promised you, 
is come, he shall enlarge your understandings, remove your preju- 
dices, and instruct you in all necessary and divine truths, to enable 



514 Life of our Lord Jesus Christ. 

you to go through that great work which I have begun in person, 
and which I will carry on by your ministry ; for the Spirit is not 
to begin any new work, or to found any new doctrine of himself. 
But as I have taught, and will teach you, only in my Father's 
name : so the Spirit shall instruct you only in mine and my Father's 
will, and in things necessary to promote and carry on the same 
design. Every thing that he does shall be only in order to manifest 
my glory, and establish my religion in the world ; even as every 
thing that I have done has been only to manifest my Father's glory, 
and reveal his will to mankind. For as all that I have taught is 
only what I received from my Father, so all that the Spirit shall 
teach you is only what he receives from me. Whatsoever, I say, 
the Spirit shall teach you is only what he receives from me ; for re- 
ceiving from my Father, I call receiving from me, and teaching his 
will is teaching mine ; seeing all things that the Father hath are 
common to me, and all power and dominion by him committed to 
me. And now be careful to remember what matter for comfort I 
have given you, and support yourselves with it under the approach- 
ing distress. It is now, indeed, but a very little while before I shall 
be taken away from you; nevertheless, let not this cause you to 
despair ; for, after I am departed, it will be also a little while before 
I appear to you again ; forasmuch as my being taken away from 
you is not perishing, but only returning to my Father. 

At these last words of Jesus the disciples were greatly disturbed 
and troubled, not understanding his true meaning, that in a very short 
time he should be taken from them by death ; and that after having 
overcome death, by a glorious resurrection, he would appear to them 
again before his ascension into heaven. Not understanding this, I 
say, they inquired one of another, What can he mean, by telling us 
that in a very little time he shall be taken out of our sight ; and that 
in a very little time more we shall see him again, and this because 
he goeth to the Father ? We cannot understand the meaning of all 
this. 

Jesus observing their perplexity, and knowing that they were de- 
sirous of asking him, replied, Why are ye thus disturbed and per- 
plexed about what I told you ? Is it a thing so very hard to be 
understood, that I said, within a very little time I should be taken away 
from you, and that within a very little time more I should appear to 
you again ? Verily, verily, I tell you, I must very soon depart out 
of this world. Then the world, who are your enemies, will rejoice 
and triumph over you as if they had destroyed me, and wholly sup- 



Life of our Lord Jesus Christ. 



515 



pressed you ; and ye, for your parts, will be overwhelmed with grief 
and sorrow. But within a short time I will return to you again, and 
then your sorrow shall be turned into exceeding great joy, Even as 
a woman when she is in labor, hath great pain and sorrow for the 
present ; but as soon as she is delivered, forgets all her sufferings, 
and rejoices greatly at the birth of her son ; so ye, while ye are under 
the immediate apprehensions of my departure from you, and during 
that time of distress and temptation which shall befall you in my 
absence, will be full of sorrow and anxiety of mind ; but when I re- 
turn to you again, then shall ye rejoice with joy unspeakable, and 
full of glory, and no power or malice of man shall ever be able to 
take from you any more the cause or continuance of it. But though 
I shall return to you again, and your hearts will thereupon be filled 
with inexpressible joy, and which never shall be taken from you any 
more ; yet there will be no necessity that I should then continue long 
with you in person, to instruct you upon every occasion, as I have 
now done with my own mouth. For, besides that the Holy Spirit 
will be sent to instruct you in all things necessary, my Father him- 
self also will hear your petitions, and be ready to grant you what- 
soever you shall desire of him in my name, as being my disciples. 
Hitherto ye have asked nothing of God in my name ; but from hence- 
forth put up your petitions in my name ; and whatsoever ye shall 
so ask for the glory of God, and in order to enable you to go through 
the work of your ministry successfully, shall certainly be granted 
you : that your joy, which will begin at my appearing to you again 
after my death, may be completed by the wonderful success and effi- 
cacy of your own ministry. 

These things I have told you at present imperfectly and obscurely, 
according as your capacities are able to bear them. But the time is 
coming, when I will speak to you with more openness, freedom, and 
plainness, the whole will of my Father concerning the nature and 
establishment of my kingdom, and for what things and in what 
manner, ye ought to pray unto him. At that time ye shall with firm 
assurance pray to my Father in my name for what ye want. And 
I need not tell you that I will intercede with the Father on your 
behalf; for besides the love he has borne for me, and the power and 
authority my prayers have with him, he has moreover of himself a 
great love for you, and a ready disposition to grant your prayers, 
because ye are become grateful and acceptable to him, by your love 
towards me, which ye have shown in embracing willingly that holy 
doctrine which I have revealed to you from him. 



516 



Life of our Lord Jesus Christ. 



To conclude : The sum of what I have told you is briefly and plainly 
this : I came down from heaven from God my Father, and have lived 
upon earth in the state of frail and mortal man, that I might reveal 
to mankind the will of my heavenly Father, and the way to attain 
eternal life and happiness ; and now, having finished this great work, 
I am about to leave this world and return again to my Father from 
whence I at first came. 

These last words of Jesus being more plain and express than any 
he had before spoken, so that now the disciples clearly perceived, 
that the departure he had so often mentioned was no other than his 
actual going out of this world ; they replied, Now, Lord, you speak 
plainly, and without any figure ; so that we apprehend fully what 
you mean. And now that our curiosity is satisfied, you have like- 
wise greatly confirmed our faith ; having given us a certain token 
whereby we are assured that you know all things, even the hearts 
and secret thoughts of men ; since you have answered us a question 
which gave us great perplexity, and were desirous to ask your opin- 
ions, but were afraid ; but now we are convinced that you are endued 
with a truly divine power, and did indeed come forth from God. To 
which Jesus answered, And do you now at length firmly believe in 
me ? Are ye resolved to continue steadfast in this faith ? Do you 
think yourselves able to persevere immovably in the profession of 
it ? Be not confident of your own strength ; but pray that ye may 
be delivered from temptation in the time of distress, such as will come 
upon you much sooner than ye expect. For I tell you, that ye will 
all of you within a few hours utterly forsake me, and fly in hopes to 
secure yourselves, leaving me alone. And yet I should not say alone, 
since my Father is with me, who is more than all. I have therefore 
acquainted you with these things beforehand, that your minds may 
be furnished with sufficient matter of comfort and strength to bear 
up under all temptations, from the consideration of my having fore- 
told both what distress will befall you, and how ye shall terminate 
your victory over all your enemies. You must indeed expect to meet 
with much affliction ; but let not this discourage you, I have subdued 
the world; follow my example, and partake of my reward. 

Having thus finished his discourse, " Jesus lifted up his eyes to 
heaven, and prayed" with great fervency to his Father. The prayer 
itself is recorded in the seventeenth chapter of John, the substance 
and import of it is as follows : " 0 Almighty Father, now the time 
of my suffering, for which I was sent into the world, is arrived ; I 
entreat thee, support me under it, and make me triumph over death 



Life of our Lord Jesus Christ. 517 

by a glorious resurrection and ascension into heaven ; that by these 
means the glory may redound to thee, and cause thy will to be be- 
lieved and obeyed through all the world, to the salvation of man- 
kind, according to the full intent of that office and power with which 
thou didst originally invest me. In order to the bringing about this 
great design of salvation, I have declared thy will to mankind ; I 
have published thy precepts, and discharged the great mission in- 
trusted to me ; I have preached thy doctrine of repentance to salva- 
tion, and have finished the work which thou sentest me to do, to the 
glory of thy name upon earth ; and now, to complete the great design, 
do thou, 0 Almighty Father, likewise glorify me with thine own 
self. Support me under my sufferings : let me prevail and triumph 
over death, by a glorious resurrection, and exalt me again to the 
same glory in heaven which I had with thee before the creation of 
the universe. I have manifested thy will to the disciples, the men 
that thou gavest me out of the world ; to those persons thou didst in 
thine infinite wisdom appoint that thy truth should be made known. 
Therefore to them I have revealed the mysteries of thy kingdom, the 
precepts of thy Gospel, and the doctrine of thy salvation. And this 
doctrine they have willingly embraced, steadfastly adhered to, and 
sincerely obeyed : as they are fully satisfied and convinced that what 
I taught them, as from thee, was really a divine doctrine, taught by 
thine immediate appointment and command ; and that I did not preach 
any human invention or institution of men, but was really sent 
by thy divine authority and commission. For these persons 
therefore, I now pray, that, as thou hast begun the work of their 
salvation by my preaching and revealing to them thy will, while 
I have been present with them here upon earth ; so also that thou 
wouldest preserve them, when I am departed from this world, and 
complete the work of their redemption by my resurrection and as- 
cension into heaven after my death. I do not pray for the unbe- 
lieving impenitent world, but for those who have embraced that most 
holy doctrine, which thou hast taught them through me by my preach- 
ing ; for those who have glorified, and will glorify my name by their 
ministry, and who consequently are to be esteemed as thine own in 
common with me. I am now about to leave the world in order to 
return to thee ; but these my disciples, who shall continue after me, 
I recommend to thy divine protection when I shall be gone : endue 
them with powers to persevere in preaching and practicing the truth, 
and to deliver the same holy doctrines which I have given to them, 
that so they may remain inseparably united to me, as I am to thee, 
31 



518 



Life of our Lord Jesus Christ. 



So long as I have been with them in the world, I have watched over 
them, and kept them from falling away, by my example, preaching, 
and continual admonition, according to the power and authority which 
thou didst commit to me ; nor has any one of my apostles miscarried 
under my care, except that perfidious traitor, who, as the Scriptures 
foretold, has ungratefully conspired with my enemies to destroy me, 
and will perish according to his deserts. While I have continued 
with my disciples, I have watched over them, and preserved them 
under mine own eye ; but now, as I am going to leave the world, I 
beseech thee to keep and assist them by thy good Spirit, and let the 
expectation of their continuing under thy special care and protection, 
be their comfort and support in my absence. The world indeed will 
persecute and hate them on this account, as my doctrine is repugnant 
to the lusts and affections, the passions, designs, and inclinations of 
worldly men ; it must necessarily be that the vicious and incorrigible 
world will oppose and persecute them, as it has before persecuted me. 
I beseech thee therefore to take them under thy particular care, to 
support them against the violence and oppression of an evil world. 
I do not desire that thou shouldest take them out of thy world, but 
preserve them in it, to be instruments of thy word, thy glory, 
and to be teachers of thy truth : nor suffer them to be either 
destroyed by the malice and violence, or corrupted by the evil 
customs and opinions of a perverse and wicked generation. They 
are of a temper and spirit very different from the current affections 
and common dispositions of the world, according to the example of 
purity which I have set before them. Do thou preserve and increase 
in them that moderation and candor of mind, cause them to be 
thoroughly affected and impressed with that true doctrine so frequently 
recommended to them from my mouth, so as to express it visibly in 
their lives and practice, and to promote it zealously in their preach- 
ing, that they may both by their word and good example become 
worthy and successful ministers of my Gospel. 

" For as thou hast sent me into the world to reveal thy will to man- 
kind, so send I these my apostles to continue preaching the same 
doctrine begun by me. And the principal design of my exemplary 
life, constant teaching, and now voluntary offering of myself to death, 
is to atone for sins, and enable these my servants to preach my 
doctrines with success and efficacy for the salvation of men. Neither 
pray I for these my apostles only, but for all others who shall, by 
their preaching and practice, promote thy true religion : and being 
converted from the world, may by their sincere endeavors, go on to 



Life of our Lord Jesus Christ. 



519 



reform others, convincing the world of the excellency of their reli- 
gion, and consequently enforcing men to acknowledge the truth and 
divine authority thereof. For promoting which great end, I have 
communicated to my apostles the same power and authority of doing 
mighty works, for the confirmation of their doctrine and the evidence 
of thy truth, as thou didst communicate to me ; that so I working in 
them, as thou hast done in me, and thus confirmed with great efficacy 
and demonstration of the Spirit, they may declare the same doctrine 
which I published in person : the world may, by this evidence, be 
convinced that I was really sent by thee, and that my disciples act 
by the same divine commission. 

" Holy and Almighty Father, all those whom thou hast given me, 
who have heartily embraced my doctrine, and sincerely obeyed it, 
I desire that thou wouldest make them partakers of the same happi- 
ness with myself, and exalt them to behold the incomprehensible 
glory which I had with thee, in thy eternal love, before the founda- 
tion of the world. The generality of mortals, 0 righteous Father ! 
have not known thee, nor been willing to embrace and obey the re- 
velation of thy will. But I have known thy will, and have made it 
known to my disciples, men of simplicity and honesty ; and they have 
embraced and obeyed it. And I will continually make it known to 
them more and more, that they may grow up and improve in faith, 
in holiness, and in all good works, so as finally to arrive, and cause 
others to arrive, at that eternal happiness which is the effect of thy 
infinite love towards me, and through me towards them." 

This pious and benevolent prayer being ended, Jesus and his dis- 
ciples came down from the Mount of Olives into a field below called 
Gethsemane, through which the brook Cedron ran ; and in it, on the 
other side of the brook, was a garden called the Garden of Geth- 
semane. Here he desired his disciples to sit down till he should 
retire to pray, taking with him Peter, James, and John, those three 
select disciples, whom he had before chosen to be witnesses of his 
transfiguration, and now to be eye-witnesses of his passion, leaving 
the other disciples at the garden-door to watch the approach of 
Judas and his band. 

The sufferings he was on the point of undergoing were so great, 
that the very prospect of them excited this doleful exclamation : 
"My soul is exceeding sorrowful, even unto death; tarry ye here 
and watch." On this great occasion he sustained those grievous 
sorrows in his soul, by which, as well as dying on the cross, he became 
a sin-offering, and accomplished the redemption of mankind. He 



520 



Life of our Lord Jesus Christ. 



now withdrew from them about a stone's cast, and his human nature 
being overburdened beyond measure, he found it necessary to retire 
and pray, that if it was possible, or consistent with the salvation of 
the world, he might be delivered from the sufferings which were then 
lying on him. It was not the fear of dying on the cross which made 
him speak or pray in such a manner. To suppose this, would in- 
finitely degrade his character. Make his sufferings as terrible as 
possible, clothe them with all the aggravating circumstances of dis- 
tress ; yet the blessed Jesus, whose human nature was strengthened 
by being connected with the divine, could not but shrink at the pros- 
pect of such sufferings as he had to endure. He addresses his divine 
Father with a sigh of fervent wishes that the cup might, if possible, 
be removed from him. In the Greek it is, " 0 that thou wouldest 
remove this cup from me !" And having first kneeled and prayed, 
he fell prostrate on his face, accompanying his address with due ex- 
pressions of resignation, adding immediately, " Not as I will, but as 
thou wilt." 

Having prayed, he returned to his disciples, and finding them 
asleep, he said to Peter, "Simon, sleepest thou? couldest thou not 
watch one hour ?" Thou, who so lately didst boast of thy courage 
and constancy in my service, canst thou so soon forget thy Master ? 
But in his great distress he never lost sight of the kind concern he 
had for his disciples. " Watch ye," said he, and pray " lest ye enter 
into temptation." Neither was he, on those extraordinary occasions, 
in the least chagrined with the offences which they had committed 
through frailty and human weakness ; on the contrary, he was always 
willing to make excuses for them, alleging in their defence, " that 
the spirit truly was willing, but the flesh was weak." It seems from 
these particulars, that he spent some considerable time in his ad- 
dresses ; because his disciples fell asleep in his absence, and he him- 
self retired again to pray ; for the sorrows of our Lord continuing 
to increase upon him, affected him to such a degree, that he retired 
a second time, and prayed to the same purpose, saying, " 0 my 
Father, if this cup may not pass away from me except I drink it, 
thy will be done :" after which he returned again to them, and found 
them asleep, "for their eyes were heavy." He returned thus fre- 
quently to his disciples, that they, by reading his distress in his 
countenance and gesture, might be witnesses of his passion ; which 
proves that his pains were beyond description intense and com- 
plicated ; for he went away the third time to pray, and notwithstand- 
ing an angel was sent from heaven to comfort and strengthen him, 



Life of our Lord Jesus Christ. 



521 



yet they overwhelmed him and threw him into an agony; upon which 
he still continued to pray more earnestly. 

But the sense of his sufferings still increasing, they strained his 
whole body to so violent a degree, that his blood as it were was 
pressed through the pores of his skin, which it pervaded, together 
with his sweat, and fell down in large drops on the ground. " And 
he left them, and went awa}^ again. And there appeared an angel 
unto him from heaven, strengthening him. And being in an agony, 
he prayed more earnestly ; and his sweat was as it were great drops 
of blood falling down on the ground." Thus did he suffer unspeaka- 
ble sorrows in his soul, as long as Divine Wisdom thought proper. 

At length he obtained relief, being heard on account of his per- 
fect and entire submission to the will of his heavenly Father. " And 
when he rose up from prayer, and was come to his disciples, he found 
them sleeping for sorrow." This circumstance shows how much the 
disciples were affected with their Master's sufferings. The sensa- 
tions of grief which they felt on seeing his unspeakable distress, so 
overpowered them that they sank into a sleep. 

Our blessed Saviour, for the last time, came to his disciples, and 
seeing them still asleep, he said, " Sleep on now, and take your rest ; 
behold the hour is at hand, and the Son of man is betrayed into the 
hands of sinners. Rise, let us be going ; behold, he is at hand that 
doth betray me." Mat. xxvi. 45, etc. The event will soon be over 
which causes your sorrow : I am betrayed, and ready to be delivered 
unto death. 



CHAPTER XXXIV. 

THE BLESSED REDEEMER IS TAKEN BY A BAND OF SOLDIERS, AT THE INFORMATION OF 
THE TRAITOR JUDAS — HEALS A WOUND GIVEN THE HIGH PRIEST'S SERVANT BY SDION 
PETER. 

^ UDAS, who had often resorted to the gar- 
jj den of Gethsemane with the disciples of 
HI our Redeemer, knowing the spot and the 
III usual time of his Master's repairing 
Hi thither, informed the chief priests and 
111 elders that the proper time for apprehend- 
|P ing Jesus was now come. They therefore 
sent a band of soldier's with him, and 
servants carrying lanterns and torches to 
show them the way ; because, though it was always full moon at the 
passover, the sky might be dark with clouds, and the place whither 
they were going was shaded with trees. At the same time a depu- 
tation of their number accompanied the band to see that every one 
did his duty. 

Judas having thus received a band of men and officers from the 
chief priests and Pharisees, they went thither with lanterns, and 
torches, and weapons ; for they were exceedingly anxious to secure 
and get him into their hands ; and the soldiers, having perhaps 
never seen Jesus before, found it necessary that Judas should dis- 
tinguish him, and point him out to them by some particular sign. 
The treacherous Judas went before the band at a small distance, to 
prepare them for the readier execution of their office, by kissing his 
Master, which was the token agreed upon, that they might not mis- 
take him and seize a wrong person. " And he that was called Judas, 
one of the twelve, went before them, and drew near unto Jesus to 
kiss him." Stung with remorse at the horrid engagement into which 
he had entered, and not being now able to retract from the execution 
of it, he determined to make use of art in his vile proceedings, and 
weakly imagined he could deceive him whom he was about to betray, 
on a supposition that when he should give the kiss, it might be con- 
sidered by his Master as a singular mark of his affection. "When 
therefore they approached near the spot, Judas, who was at the head 
of the band, suddenly ran forward, and coming up to Jesus, said, 
(522) 




JUDAS BETRAYING CHRIST. 



Life of our Lord Jesus Christ. 



525 



" Hail, Master ! and kissed him. And Jesus said unto him, Friend, 
therefore art thou come? Betrayest thou the Son of man with a 
kiss?" Before, however, Judas could make any reply, the band, 
who had fixed their eyes on the person he had kissed, arrived imme- 
diately, and surrounded Jesus. 

The artifice and wicked designs of the base and perfidious Judas 
are here manifestly displayed. In order to conceal his villany from 
his Master and his disciples, he walked hastily ; and, without waiting 
for the band, went up directly and saluted him ; wishing, perhaps, to 
have that considered as a token of apprizing him of his danger. But 
Jesus did not fail to convince him that he knew the meaning and in- 
tent of his salutation, saying, " Betrayest thou the Son of man with 
a kiss?" Judas certainly concealed his treachery so well that Peter 
did not suspect him, or it is probable he would have struck at him 
rather than at Malchus, the high priest's servant. 

The appointed time of our Lord's sufferings being now come, he 
did not, as formerly, avoid his enemies ; but, on the contrary, on their 
telling him they sought Jesus of Nazareth, he replied, "I am he:" 
thereby intimating to them that he was willing to put himself into 
their hands. At the same time, to show them that they could not 
apprehend him without his own consent, he, in an extraordinary 
manner, exerted his divine power ; he made the whole band fall back, 
and threw them to the ground. "Jesus, therefore, knowing all 
things that should come upon him, went forth and said unto them, 
Whom seek ye ? They answered him, Jesus of Nazareth. Jesus 
said unto them, I am he. And Judas also, who betrayed him, stood 
with them. As soon then as he had said unto them, I am he, they went 
backward, and fell to the ground." But the soldiers and the Jews, 
imagining perhaps that they had been thrown down by some demon 
or evil spirit, with whom the Jews said he was in confederacy, advanced 
towards him a second time. " Then asked he them again, Whom 
seek ye ? And they said, Jesus of Nazareth. Jesus answered, I 
told you that I am he ;" expressing again his willingness to fall into 
their hands. " If therefore ye seek me, let these go their way." 
If your business be with me alone, suffer my disciples to pass : for 
the party had surrounded them also. He seems to have made this 
request to the soldiers, that the saying might be fulfilled which he 
spake, " Of them which thou gavest me have I lost none." For as 
he always proportioned the trials of his people to their strength ; so 
here he took care that the disciples should escape the storm, which 
none but himself could sustain. 



526 



Life of our Lord Jesus Christ. 



At length one of the soldiers, more daring than the rest, rudely 
caught Jesus and bound him ; upon which Peter drew his sword, and 
smote off the ear of the high priest's servant, who probably was show- 
ing greater forwardness than the rest in this business. 66 Then Simon 
Peter, having a sword, drew it, and smote the high priest's servant, 
and cut off his right ear ; the servant's name was Malchus." The 
enraged disciple was on the point of singly attacking the whole band, 
when Jesus ordered him to sheathe his sword ; telling him that this 
unseasonable and imprudent defence might prove the occasion of his 
destruction. " Then said Jesus unto him, put up again thy sword 
into his place ; for all they that take the sword shall perish with the 
sword." Mat. xxvi. 52. He told him likewise, that it implied both 
a distrust of God, who can always employ a variety of means for the 
safety of his people, and also his ignorance of the Scriptures : 
"Thinkest thou," said he, "that I cannot now pray to my Father, 
and he shall presently give me more than twelve legions of angels ? 
But how then shall the Scriptures be fulfilled, that thus it must 
be?" Mat. xxvi. 53. 

The word "legion" was a Roman military term, being a name 
which they gave to a body of five or six thousand men ; wherefore, 
in regard that the band, which now surrounded them was a Roman 
cohort, our Lord might make use of this term by way of contrast, 
to show what an inconsiderable thing the cohort was, in comparison 
of the force he could summon to his assistance ; more than twelve 
legions, not of soldiers, but of angels. He yet was tenderly in- 
clined to prevent any bad consequences which might have followed 
from Peter's rashness, by healing the servant, and adding, in his 
rebuke to him, a declaration of his willingness to suffer. " The cup 
which my Father hath given me, shall I not drink it?" 

The circumstance of his healing the ear of Malchus by touching 
it, evidently implies that no wound or distemper was incurable in 
the hand of Jesus ; neither was any injury so great that he could 
not forgive. It seems somewhat surprising that this evident miracle 
did not make an impression upon the chief priests, especially as our 
Lord put them in mind, at the same time, of his other miracles : for 
having first said, " Suffer ye thus far ; — and he touched his ear, 
and healed him:" he added, "Be ye come out as against a thief, 
with swords and staves ? When I was daily with you in the temple, 
ye stretched forth no hands against me : but this is your hour and 
the power of darkness." Luke xxi. 51, etc. The priests had kept at 
a distance for some time, but drew near when they understood that 



Life of our Lord Jesus Christ. 



527 



Jesus was in their power ; for they were proof against all conviction, 
being obstinately bent on putting him to death. And the disciples, 
when they saw their Master in the hands of his enemies, forsook 
him and fled, according to his prediction ; notwithstanding they 
might have followed him without any danger, as the priests had no 
design against them. " Then all the disciples forsook him and fled. 
Then the band, and the captain, and officers, took Jesus, and bound 
him." But it was not the cord which held him ; his infinite love was 
by far the stronger bond. He could have broken those weak ties, 
and exerted his divinity in a more wonderful manner ; he could have 
stricken them all dead with as much ease as he had before thrown 
them on the ground : but he patiently submitted to this, as to 
every other indignity which they chose to offer him ; so meek was 
he under the greatest injuries. Having thus secured him, they led 
him away. " And there followed him a certain young man, having 
a linen cloth cast about his naked body ; and the young men laid 
hold on him : and he left the linen cloth, and fled from them 
naked." This, perhaps, was the proprietor of the garden; who 
being awakened by the noise, came out with the linen cloth in which 
he had been lying, cast round his naked body ; and having a respect 
for Jesus, followed him, forgetting the dress he was in. 

They first led Jesus to Annas, father-in-law of Caiaphas, who 
was the high priest that year. Annas having himself discharged 
the office of high priest, was consequently a person of distinguished 
character, which, together with his relation to the high priest, made 
him worthy of the respect they now paid him. But he refused singly 
to meddle in the affair ; they therefore carried Jesus to Caiaphas 
himself, at whose palace the chief priests, elders, and scribes, were 
assembled, having stayed there all night to see the issue of their 
stratagem. This Caiaphas was he that advised the council to put 
Jesus to death, even admitting he was innocent, for the safety of the 
whole Jewish nation. He seems to have enjoyed the sacerdotal dig- 
nity during the whole course of Pilate's government in Judea; for 
he was advanced by Valerius Gracchus, Pilate's predecessor, and was 
divested of it by Yitellius, governor of Syria, after he had deposed 
Pilate from his procuratorship. 



CHAPTER XXXV. 



FULFILLMENT OP OUR BLESSED LORD'S PREDICTION CONCERNING PETER. 

HE apprehension of their dear Lord and 
Master, could not but strike his disciples 
with horror and amazement ; though he 
had forewarned them of that event, such 
was their consternation that they fled dif- 
ferent ways ; some of them, however, re- 
covering out of the panic that had seized 
them, followed the band at a distance, to 
see what the issue would be. Of this 
number was Peter and another disciple, whom John has mentioned 
without giving his name, and who therefore is supposed to have been 
John himself. This disciple being acquainted at the high priest's, 
got admittance for himself first, and soon after for Peter, who had 
come with him. "And Simon Peter followed Jesus, and so did 
another disciple. That disciple was known unto the high priest, and 
went in with Jesus into the palace of the high priest : but Peter 
stood at the door without. Then went out that other disciple which 
was known unto the high priest, and spake unto them that kept the 
door, and brought in Peter. And when they had kindled a fire in 
the midst of the hall, and were sat down together, Peter sat down 
amongst them." The maid-servant who kept the door, concluding 
Peter to be a disciple also, followed after him to the fire, and look- 
ing earnestly at him, charged him with the supposed crime. " Then 
said the damsel that kept the door unto Peter, Art thou not also one 
of this man's disciples ?" This blunt attack threw Peter into such 
confusion, that he flatly denied his having any connection with 
Jesus, replying, "I am not," and adding, "I know not, neither 
understand I what thou sayest." As if he had said, I do not under- 
stand any reason for your asking me such a question. 

Thus the very apostle, who had before acknowledged his Master 
to be the Messiah, the Son of the living God, and had so confidently 
boasted of his fortitude and firm attachment to him in the greatest 
dangers, proved himself an arrant deserter of his cause upon trial. 
(528) 




\ 




PETER DENYING CHRIST. 



529 



Life of our Lord Jesus Christ. 531 



His shameful fears were altogether inexcusable, as the enemy who 
attacked him was one of the weaker sex, and the terror of the 
charge was in a great measure taken off, by the insinuation made in 
it, that John was likewise known to be Christ's disciple ; for, as he 
was known at the high priest's, he was consequently known in that 
character. "Art not thou also one of this man's disciples?" Art 
not thou one of them as well as he who is sitting with you ? Nothing 
can account for this conduct of Peter, but the confusion and panic 
which had seized him on this occasion. As his inward perturbation 
must have appeared in his countenance and gesture, he did not 
choose to stay long with the servants at the fire. He went out 
therefore into the porch, where he was a little concealed. " And he 
went into the porch : after he had been some time there, another 
maid saw him, and began to say to them that stood by, This is one 
of them ; and again he denied with an oath, I know not the man ;" 
adding perjury to falsehood. After Peter had been thus attacked 
without doors, he thought proper to return and mix with the crowd 
at the fire. "And Simon Peter stood and warmed himself." From 
this circumstance, it is clear that the ensuing was the third denial ; 
and that Peter left the porch where the second denial happened, and 
was come again into the hall. " Here one of the servants of the 
high priest, being his kinsman whose ear Peter cut off, saith, Did 
not I see thee in the garden with him ? Peter then denied again, 
and immediately the cock crew." The words of Malchus' kinsman, 
bringing to Peter's remembrance what he had done to that man, 
threw him into such a panic, that when those that stood by repeated 
the charge, he impudently denied it : " He even began to curse and 
to swear, saying, I know not this man of whom you speak." For 
when they heard Peter deny the charge, they supported it by an 
argument drawn from the accent with which he pronounced his 
answer. Surely thou art one of them ; for thou art a Galilean, and 
thy speech agreeth thereto : so that being pressed on all sides, to 
give his lie the better color, he profaned the name of God, by im- 
precating the bitterest curses on himself if he was telling a false- 
hood. Perhaps he hoped, by these acts of impiety, to convince them 
effectually that he was not a disciple of the holy Jesus. 

Thus the apostle denied his Master three distinct times, with 
oaths and asseverations, entirely forgetting the vehement protesta- 
tions he had made, a few hours before, that he would never deny 
him. He was probably permitted to fall in this manner, to teach us 
two lessons : first, that the strongest resolutions formed in our own 



532 Life of our Lord Jesus Christ. 

strength, cannot withstand the torrent of temptation ; secondly, that 
the true disciples of Christ, though they fall, may be brought to a 
conviction of their sin ; for he no sooner denied his Master the third 
time, than the cock crew, and first awakened in him a consciousness 
of his sin. " And the Lord turned, and looked upon Peter; and 
Peter remembered the words of the Lord, how he had said unto him, 
Before the cock crow, thou shalt deny me thrice. And Peter went 
out, and wept bitterly." Luke is the evangelist who particularly 
mentions this beautiful circumstance of Christ turning and looking 
on Peter. The members of the council who sat on Jesus were 
placed at the upper end of the hall; at the other were the servants 
with Peter at the fire : so that Jesus, being probably placed on some 
eminence, that his judges, who were numerous, might see and hear 
him, could easily look over towards Peter, and observe him denying 
him, and in passionate terms, loud enough to be heard perhaps over 
all the place. The look pierced him, and, with the crowing of the 
cock, brought his Master's prediction fresh into his mind. He was 
stung with deep remorse, and being unable to contain himself, he 
covered his face with his garment to conceal the confusion he was 
in, and going out into the porch, wept very bitterly. All this passed 
while the priests examined Jesus, with many taunts and revilings ; 
and while the most zealous of Christ's disciples was denying him 
with oaths and imprecations, the people insulted him in the most 
inhuman manner. Thus a complication of injuries, insults, and 
indignities, was at one time heaped upon the blessed Redeemer, the 
meek and mild Jesus, in order to fulfill the prophecies concerning 
him, and teach his followers a lesson of humility. 



CHAPTER 



XXXVI. 



THE SATIOUR ARRAIGNED AT THE BAR OP THE SANHEDRIM, AND TRIED BY THE JEWISH 

COUNCIL. 




3f 



\~N the arrival of the band of soldiers with 
Jesus, at the high priest's, they found 
there all the chief priests, the scribes, 
and the elders assembled. "And as 
soon as it was day, the elders of the 
people, and the chief priests and the 
scribes came together, and led him into 
their council. And the high priest asked 
Jesus of his disciples, and of his doc- 
trine." He inquired of him what his disciples were ? for what 
end he had gathered them ? whether it was to make himself a 
king, and what the doctrine was which he taught them ? In 
these questions there was a great deal of art : for as the crime 
laid to our Saviour's charge was, that he had set up for the 
Messiah, and deluded the people, they expected that he would claim 
that dignity in their presence, and so would, on his own confession, 
have condemned him without any farther progress. This was as 
unfair as it was artful and ensnaring. To oblige a prisoner on his 
trial to confess what might take away his life, was a very iniquitous 
method of proceeding ; and Jesus expressed his opinion thereof with 
very good reason, and complained of it, bidding them prove what 
they had laid to his charge with witnesses. " Jesus answered him, 
I spake openly to the world, I ever taught in the synagogue and in 
the temple, whither the Jews always resort, and in secret have I said 
nothing. Why askest thou me ? Ask them which heard me, what I 
have said unto them ; behold, they know what I said." It was 
greatly to the honor of our blessed Redeemer that all his actions 
were done in public, under the eye even of his enemies; because, 
had he been carrying on any imposture, the lovers of goodness and 
truth had thus abundant opportunities of detecting him with pro- 
priety : he therefore in his defence appealed to that part of his cha- 
racter; but his answers were construed to be disrespectful; "for 
when he had thus spoken, one of the officers which stood by struck 

(533) 



534 Life of our Lord Jesus Chr^t. 

Jesus with the palm of his hand, saying, ADSwerest thou the high 
priest so." To which he meekly replied, with the greatest serenity, 
" If I have spoken evil, bear witness of the evil : but if well, why 
smitest thou me ?" Show me, prove before this court wherein my 
crime consists, or record it on the evidence on the face of my trial ; 
which if you cannot, how can you answer this inhuman treatment to 
a defenceless prisoner, standing on his trial before the world, and in 
open court ? 

Thus Jesus became an example of his own precept, " Whosoever 
shall smite thee on thy right cheek, turn to him the other also" (Mat. 
v. 39) ; bearing the greatest injuries with a patience that could not 
be provoked. 

When the council found that Jesus declined answering the ques- 
tions, whereby they expected to have drawn from him an acknowl- 
edgment of his being the Messiah, they proceeded to examine many 
witnesses, to prove his having assumed that character ; as they con- 
sidered such a pretension as blasphemy in his mouth, who, being 
only a man according to their opinion, could not, without the highest 
affront of the Divine Majesty, pretend to the title of the Son of God, 
as it belonged only, to the Messiah. But in this examination they 
acted like interested and enraged persecutors, rather than as im- 
partial judges, forming their questions in the most artful manner, in 
order, if possible, to draw expressions from him which they might 
pervert into suspicions of guilt, as some foundation for condemning 
Jesus, who had so long and faithfully labored for their salvation. 

Their witnesses however disappointed them ; some of them dis- 
agreeing in their story, and others mentioning things of no manner 
of importance. At last two persons agreed in their depositions, 
namely, in hearing him say that he was able to destroy the temple 
of God, and to raise it in three days. But this testimony was abso- 
lutely false ; for our great Redeemer never said he could destroy 
and build the temple of Jerusalem in three days, as they affirmed. 
It is true, that after banishing the traders from the temple, when the 
Jews desired to know by what authority he undertook to make such 
a reformation, he referred them to the miracle of his resurrection ; 
bidding them "destroy this temple," pointing probably to his body, 
"and in three days he would raise it up." The witnesses therefore, 
either through malice or ignorance, perverted his answer into an 
affirmation that he was able to destroy and build the magnificent 
temple of Jerusalem in three days ; and the judges considered this 



Life of our Lord Jesus Christ. 



535 



assertion as blasphemy, because it could only be done by the divine 
power. 

Our Saviour made no reply to the evidences that were produced 
against him, which greatly provoked the high priest ; who, suppo- 
sing that he intended by his silence to put an affront on the council, 
rose from his seat, and with great perturbation demanded the reason 
for so remarkable a conduct. u Answerest thou nothing?" said he : 
" What is it which these witness against thee ?" And some of the 
council added, "'Art thou the Christ?" To which our blessed 
Saviour answered, If I should tell you plainly, you would not believe 
me ; and if I should demonstrate it to you by the most evident and 
undeniable arguments, ye would neither be convinced nor let me go. 
The high priest finding all his attempts to trepan our Saviour in 
vain, said to him, I adjure you solemnly, by the dreadful and tre- 
mendous name of God, in whose presence you stand, that you 
tell me plainly and truly, whether you are the Messiah, the Son of 
God. 

The consequence attending the confession of the truth, did not 
intimidate the blessed Jesus; for being adjured by the chief magis- 
trate, he immediately acknowledged the charge ; adding, ye shall 
shortly see a convincing evidence of this truth, in that wonderful 
and unparalleled destruction which I will send upon the Jewish 
nation ; in the quick and powerful progress which the Gospel shall 
make upon the earth; and, finally, in my glorious appearance in the 
clouds of heaven at the last day, the sign you have so often demand- 
ed in confirmation of my mission. 

Upon our blessed Saviour's making this answer, a number of them 
cried out at once, ''Art thou the Son of God?" To which our 
great Redeemer replied, "Ye say that I am ;" a manner of speak- 
ing among the Jews, which expressed a plain and strong affirmation 
of the thing expressed. When the high priest heard this second 
assertion, he rent his clothes with great indignation, and said unto 
the council, Why need we trouble ourselves to seek for any more 
witnesses ? Ye yourselves, nay, this whole assembly are witnesses, 
that he hath spoken manifest and notorious blasphemy : what think 
ye? To which they all replied, that for assuming to himself the 
character of the Messiah, he deserved to be put to death. 

Then began the servants and common people to fall upon him, as 
a man already condemned ; spitting upon him, buffeting him, and 
offering him all manner of rudeness and indignities. They blind- 
folded him ; and some of the council, in order to ridicule him for 



536 



Life of our Lord Jesus Christ. 



having professed to be the great Prophet, bid him exercise his pro- 
phetical gift, in declaring who had smitten him. 

Such was the treatment of the Son of God, the Saviour of sinners, 
which, though derogatory to his character, he bore with patience and 
resignation, leaving his people an example to follow his steps, and 
submit to the will of God in all things, nor murmur at any of the 
dispensations of his Providence. 



CHAPTER XXXVII. 



OUR BLESSED SAVIOUR IS CARRIED BEFORE THE ROMAN GOVERNOR — THE TRAITOR, JUDAS, 
BECOMES HIS OWN EXECUTIONER — PILATE PUBLICLY ACQUITS JESUS, AND REFERS HIS 
CASE TO THE DECISION OF HEROD. 




EING thus condemned by the unanimous 
voice of the grand assembly, it was re- 
solved to carry the blessed Jesus before 
the governor, that he likewise might 
pass sentence on him. The Roman 
governors of Judea generally resided at 
Cesarea : but at the great feast they 
came up to Jerusalem, to prevent or 
suppress tumults, and to administer jus- 
tice : it being a custom for the Roman 
governors of provinces to visit the principal towns under their juris- 
diction on this latter account. Pilate being accordingly come to Jeru- 
salem some time before the feast, had been informed of the great 
ferment among the rulers, and the true character of the person on 
whose account it was raised ; for he entertained a just opinion of it: 
" he knew that for envy they had delivered him." He knew the cause 
of their envy, was impressed with a favorable opinion of Jesus, and 
wished, if possible, to deliver him from his vile persecutors. 

Early in the morning the Jewish counsel brought Jesus to the hall 
of judgment, or governor's palace. They themselves, however, 
went not into the hall, but stood without, lest they should be defiled, 
and rendered incapable of eating the passover. 

Now Judas Iscariot, who had delivered his Master into the hands 
of the council, finding his project turn out very different from what 
he expected, was filled with the deepest remorse for what he had 
done, He saw all his golden dreams of temporal honors and 
advantages sunk at once to nothing ; he saw his kind , his indulgent 
Master, condemned and forsaken by all his followers. He saw all 
this, and determined to make all the satisfaction in his power for the 
crime he had committed. Accordingly, he came and confessed 
openly his sin before the chief priests and elders, offered them the 
money they had given him to commit it, and earnestly wished he 
32 (537) 



538 



Life of our Lord Jesus Christ. 



could recall the fatal transaction of the preceding night. It seems 
he thought this was the most public testimony he could possibly give 
of his Master's innocence and his own repentance. I have, says he, 
committed a most horrid crime, by betraying an innocent man to 
death. But this moving speech of Judas had no effect on the 
callous hearts of the Jewish rulers. They affirmed, that however 
he might think the prisoner innocent, and for that reason had sinned 
in bringing the sentence of death upon his head, they were not to 
blame ; because they knew him to be a blasphemer who deserved to 
die. "What is that to us?" said they, 44 see thou to that." Nay, 
they even refused to take back the money they had given him as a 
reward for performing the base act of betraying his Master. The 
deepest remorse now seized upon the wretched Judas, and his soul 
was agitated by the horrors of despair. The innocence and be- 
nevolence of his Master, the many favors he himself had received 
from him, and the many kind offices he had done for the sons and 
daughters of affliction, crowded at once into his mind, and rendered 
his torments intolerable. Racked with these agonizing passions, 
and unable to support the misery, he threw down the wages of 
his iniquity in the temple, and confessing at the same time his own 
sin, and the innocence of his Master, went away in despair and 
hanged himself. 

Thus perished Judas Iscariot, the traitor, a miserable example of 
the fatal influence of covetousness, and a standing monument of 
divine vengeance, to deter future generations from acting in opposi- 
tion to the dictates of conscience, through a 4ove of the things of 
this world ; for which this wretched mortal betrayed his Master, his 
friend, his Saviour, and accumulated such a load of guilt on himself, 
as sunk his soul into the lowest pit of perdition. 

The pieces of silver cast down by Judas, were gathered up and 
delivered to the priests ; who, thinking it unlawful to put them into 
the treasury, because they were the wages of a traitor, agreed to 
lay them out in purchasing the potter's field, and to make it a com- 
mon burial-place for strangers. 

This, the evangelist tells us, was done that a particular prophecy 
relating to the Messiah might be fulfilled: "And they took the 
thirty pieces of silver, the price of him that was valued, whom they 
of the children of Israel did value, and gave them for the potter's 
field, as the Lord appointed me." This prophecy is found in 
Zechariah ; but, by a mistake of some copyist, the word Jeremiah 
is inserted in the Greek manuscripts of St. Matthew's Gospel ; 



Life of our Lord Jesus Christ. 



539 



unless we suppose, with the learned Grotius, that this remarkable 
prophecy was first made by Jeremiah, and afterwards repeated, by 
the immediate direction of the Spirit, by Zechariah ; and that 
therefore the evangelist has only ascribed the prophecy to its original 
author. But however this be, the prophecy is remarkable, and was 
remarkably fulfilled. And the evangelist, by thus appealing to a 
public transaction, puts the truth of this part of the history beyond 
all manner of exception. 

We have already observed, that the chief priests and elders re- 
fused to go themselves into the judgment-hall lest they should con- 
tract some pollution in the house of a heathen, which would have 
rendered them unfit for eating the passover. The same reason also 
hindered them from entering the governor's palace on other festivals, 
when that magistrate attended in order to administer justice : a 
kind of structure was therefore erected, adjoining to the palace, 
which served instead of a tribunal or judgment-seat. This struc- 
ture, called in the Hebrew " Gabbatha," was finally paved with small 
pieces of marble of different colors, being always exposed to the 
weather. One side of this structure joined to the palace, and a 
door was made in the wall, through which the governor passed to 
the tribunal. By this contrivance the people might stand round the 
tribunal in the open air, hear and see the governor^when he spake 
to them from the pavement, and observe the whole administration 
of justice, without danger of being defiled either by him or any of 
his retinue. 

Before this tribunal the great Bedeemer of mankind was brought, 
and the priests and elders having taken their places round the 
pavement, the governor ascended the judgment-seat, and asked 
them what accusation they had to bring against the prisoner. 
Though nothing could be more natural than for the governor to ask 
this question, yet the Jews thought themselves highly affronted by 
it, and haughtily answered, If he had not been a very great and ex- 
traordinary malefactor, we should not have given you this trouble at 
all, much less at so unseasonable an hour. 

Pilate then examined Jesus ; and finding he had not been guilty 
either of rebellion or sedition, but that he was accused of particu- 
lars relating to the religion and customs of the Jews, grew angry, 
and said, What are these things to me ? Take him yourselves and 
judge him according to your own law. Plainly insinuating, that, 
in his opinion, the crime they laid to the prisoner's charge was not 
of a capital nature; and that such punishments as they were per- 



540 



Life of our Lofd Jesus Christ. 



mitted by Caesar to inflict, were adequate to any misdemeanor that 
Jesus was charged with. But this proposal of the Roman governor 
was absolutely refused by the Jewish priests and elders, because it 
condemned the whole proceeding, and therefore they answered, We 
have no power to put any one to death, as this man certainly de- 
serves, who has attempted not only to make innovations in our 
religion, but also to set up himself for a king. 

The eagerness of the Jews to get Jesus condemned by the Ro- 
man governor, who often sentenced malefactors to be crucified, 
tended to fulfill the saying of our great Redeemer, who, during, the 
course of his ministry, had often mentioned what kind of death he 
was, by the counsel of his Father, appointed to die. 

Pilate finding it impossible to prevent a tumult, unless he pro- 
ceeded to try Jesus, ascended again the judgment-seat, and demanded 
his accusers to produce their accusations against him. Accordingly 
they accused him of seditious practices, affirming that he had used 
every method in his power to dissuade the people from paying taxes 
to Caesar, pretending that he himself was the Messiah, the great 
king of the Jews so long expected. But they brought no proof of 
these assertions. They only insinuated that they had already con- 
victed him of this assertion, which was absolutely false. Pilate 
however asked him, Is it true what these men lay to your charge, that 
you have indeed attempted to set up yourself as king of the Jews ? 
To which Jesus replied, Have you ever, during your stay in this 
province, heard any thing of me that gave you reason to suspect me 
guilty of secret practices and seditious designs against the govern- 
ment ? or do you found your question only on the present clamor 
and tumult that is raised against me ? If this be the case, be very 
careful lest you be imposed on merely by the ambiguity of a word : 
for to be " King of the Jews," is not to erect a temporal throne in 
opposition to that of Caesar, but a thing of a very different nature ; 
the kingdom of the Messiah is a heavenly kingdom. To which 
Pilate replied, Am I a Jew? Can I tell what your expectations are, 
and in what sense you understand these words ? The rulers and 
chiefs of your own people, who are the most proper judges of these 
particulars, have brought you before me as a riotous and seditious 
person ; if this be not the truth, let me know what is, and the crime 
thou hast been guilty of. Jesus answered, I have indeed a kingdom, 
and this kingdom I have professed to establish. But then it is not 
of this world, nor have my endeavors to establish it any tendency to 
cause disturbances in the government. For had that been the case, 



Life of our Lord Jesus Christ. 



541 



my servants would have fought for me, and not suffered me to have 
fallen into the hands of the Jews. But I tell you plainly, my kingdom 
is wholly spiritual. I reign in the hearts of my people, and subdue 
their wills and affections into a conformity to the will of God. You 
acknowledge then in general, answered Pilate, that you have pro- 
fessed to be a king ? To which the blessed Jesus replied, In the 
sense I have told you, I have declared, and do now declare myself 
to be a king. For this very end I was born, and for this purpose I 
came into the world, that I should bear witness to the truth ; and 
whosoever sincerely loves, and is always ready to embrace the truth, 
will hear my testimony, and be convinced by it. Pilate answered, 
"What is truth ?" and immediately went out to the Jews, and said 
unto them, I have again examined this man, but cannot find him 
guilty of any fault, which according to the Roman law is worthy of 
death. 

This generous declaration, made by the governor of the innocence 
of our blessed Saviour, had no effect on the superstitious and bigoted 
Jews. They even persisted in their accusations with more vehe- 
mence than before, affirming that he had attempted to raise a sedi- 
tion in Galilee: "He stirreth up, said they, the people, beginning 
from Galilee to this place." 

Jesus however made no answer at all to this heavy charge. Nay, 
he continued silent, notwithstanding the governor himself expressly 
required him to speak in his own defence. A conduct so extraor- 
dinary, in such circumstances, astonished Pilate exceedingly; for he 
had great reason to be persuaded of the innocence of our dear 
Redeemer. The truth is, he was altogether ignorant of the divine 
counsel by which the whole affair was directed. 

There were many reasons which induced the blessed Jesus not to 
make a public defence. He came into the world purely to redeem 
lost and undone sinners, by offering up himself a sacrifice for them ; 
but had he pleaded with his usual force, the people had, in all pro- 
bability, been induced to ask his release, and consequently his death 
had been prevented. Besides, the gross falsehood of the accusation, 
known to all the inhabitants of Galilee, rendered any reply abso- 
lutely needless. 

In the mean time the chief priests continued to accuse him with 
great noise and tumult. And the meek and humble Jesus still con- 
tinuing silent, Pilate spake again to him, saying, Wilt thou continue 
to make no defence? Dost thou not hear how vehemently these 
men accuse thee ? But Pilate, recollecting what the chief priests 



542 



Life of our Lord Jesus Christ. 



had said with regard to a sedition in Galilee, asked if Jesus came 
out of that country ? and on being informed he did, he immediately 
ordered him to be carried to Herod, who was also then at Jerusalem. 
The governor supposed that Herod, in whose dominion the sedition 
was said to have been raised, must be a much better judge of the 
affair than himself ; besides, his being a Jew, rendered him more 
versed in the religion of his own country, and gave him greater 
influence over the chief priests and elders ; he therefore considered 
him as the most proper person to prevail on the Jewish council to 
desist from their cruel prosecution. But if, contrary to all human 
probability, he should at their solicitation condemn Jesus, Pilate 
hoped to escape the guilt and infamy of putting an innocent person 
to death. He might also propose, by this action, to regain Herod's 
friendship, which he had formerly lost, by encroaching in all proba- 
bility on his privileges. But however that be, or whatever motive 
induced Pilate to send our great Redeemer to Herod, the latter 
greatly rejoiced at this opportunity of seeing Jesus, hoping to have 
the pleasure of beholding him perform some great miracle. In this 
he was however disappointed : for as Herod had apostatized from the 
doctrine of John the Baptist, to which he was once probably a con- 
vert, and had even put his teacher to death, the blessed Jesus, how- 
ever liberal of his miracles to the sons and daughters of affliction, 
would not work them to gratify the curiosity of a tyrant, nor even 
answer one of the many questions he proposed to him. 

Herod finding his expectation thus cut off, ordered our blessed 
Saviour to be clothed with an old robe, resembling in color those 
worn by kings, and permitted his attendants to insult him. From 
Herod's dressing him in this manner, it evidently appears that the 
chief priests and elders had accused him of nothing but his having 
assumed the character of the Messiah ; for the affront put upon him 
was plainly in derision of that profession. 

The other head of accusation, namely, his having attempted to 
raise a sedition in Galilee on account of tribute paid to Caesar, they 
did not dare to mention, as Herod could not fail of knowing it to be 
a gross and malicious falsehood. And no crime worthy of death 
being laid to his charge, Herod sent him again to Pilate. It seems, 
that though he was displeased with the great Redeemer of mankind 
for refusing to work a miracle before him, yet he did not think 
proper to comply with the wishes of his enemies. 



CHAPTER XXXVIII. 




THE ROMAN GOVERNOR, FOR WANT OF EVIDENCE, PROPOSES TO ACQUIT AND RELEASE 
JESUS, THREE SEVERAL TIMES : BUT AT LENGTH, AT THE PRESSING INSTIGATION OF THE 
INVETERATE JEWS, HE CONDEMNS AND DELIVERS HIM UP TO BE CRUCIFIED. 

N order to acquire popular applause, the 
i Roman governor used generally at the 
feast of the passover to release a pri- 
soner nominated by the people. At this 
feast there was one in prison, named 
Barabbas, who, at the head of a number 
of rebels, had made an insurrection in 
the city, and committed murder during 
the confusion. The multitude being now 
again assembled before the governor's palace, began to call aloud on 
him to perform the annual office of mercy customary at that festival. 
Pilate, glad of this opportunity, told them that he was very willing 
to grant the favor they desired ; and asked them whether they would 
have Barabbas or Jesus released unto them ? But without waiting 
for an answer, he offered to release Jesus, knowing that the chief 
priests had delivered him through envy ; especially as Herod had not 
found him guilty of the crimes laid to his charge. 

While these particulars were transacting, Pilate received a mes- 
sage from his wife, then with him at Jerusalem, and who had that 
morning been greatly affected by a dream which gave her great 
uneasiness. The dream had so great an effect on this Roman lady, 
that she could not rest till she had sent an account of it to her hus- 
band, who was then sitting with the tribunal on the pavement, and 
begged him to have no hand in the death of the righteous person he 
was then judging. The people had not yet determined whether they 
would have Jesus or Barabbas released to them; therefore, when 
Pilate received the message from his wife, he called the chief priests 
and rulers together, and in the hearing of the multitude, made a 
speech to them, in which he gave them an account of the examina- 
tion which Jesus had undergone, both at his own and Herod's tribu- 
nal, declaring that in both courts it had turned out honorably to his 
character ; for which reason he proposed to them that he should be 

(543) 



544 



Life of our Lord Jesus Christ. 



the object of the people's favor. Pilate did the priests the honor of 
desiring to know their inclinations in particular, perhaps with a 
design to soften their stony hearts, and, if possible, to move them 
for once to pity an injured, but innocent man. But he was per- 
suaded, that if pity was absolutely banished from their callous hearts, 
his proposal would have been acceptable to the people, who he 
expected would embrace the first opportunity of declaring in his 
favor. Yet in this he was disappointed. They cried out all at once, 
"Away with this man, and release unto us Barabbas." 

Apostate mortals ! a few hours ago ye listened with rapture to his 
heavenly discourses, beheld with transport the many salutary 
miracles wrought by this benevolent Son of the Most High, and 
earnestly importuned him to take possession of the throne and 
sceptre of David ! Now nothing will satiate your infernal malice 
but his precious blood ! but remember, ye miscreants, ye monsters 
in human form, that this same Jesus, whom ye beheld with such con- 
tempt before the tribunal of the Roman governor ; this Jesus, whose 
blood your infernal mouths so loudly requested; shall one day come 
in the clouds of heaven to take vengeance on his enemies ! and how 
will ye be able to bear the sight of his appearance, when the very 
heavens themselves will melt at his presence, " the sun become black 
as sackcloth of hair," the moon be turned into blood, and the stars 
fly from their spheres ? How will ye then repent of your unjust 
demand, and call to the mountains and rocks to fall on you, and 
hide you from the presence of that immaculate Lamb of God, the 
tremendous Judge of the whole earth ? 

Pilate himself was astonished at this determination of the multi- 
tude, and repeated his question ; for he could hardly believe what 
he had himself heard. But on their again declaring that they 
desired Barabbas might be released, he asked them what he should 
do "with Jesus, which is called Christ?" as if he had said, You 
demanded that Barabbas should be released; but what shall I then 
do with Jesus ? You cannot surely desire me to crucify him, whom 
so many of you have acknowledged as your Messiah ! "But they 
cried, saying, Crucify him ! crucify him ! Then Pilate saith unto 
them, Why, what evil hath he done ? and they cried out the more 
exceedingly, Crucify him." They were so resolutely determined to 
have him destroyed, that notwithstanding the governor urged them 
again and again to desire his release, declared his innocence, and 
offered several times to dismiss him, they would not hear it, uttering 
their rage, sometimes in hollow, distant, inarticulate murmurs, 



Life of our Lord Jesus Christ. 545 

and sometimes in furious outcries : to such a pitch were their 
passions raised by the craft and artful insinuations of the priests. 
Pilate, finding it therefore in vain to struggle with their prejudices, 
called for water, and washed his hands before the multitude, crying 
out, at the same time, that the prisoner had no fault, and that he 
himself was innocent of his blood. 

By this action and declaration, Pilate seems to have intended to 
make an impression on the Jewish populace, by complying with the 
institution of Moses, which orders, in case of an unknown murder, 
the elders of the nearest city to wash their hands publicly, and say, 
" Our hands have not shed this blood." Deut. xxi. 7. And, in al- 
lusion to this law, the Psalmist says, " I will wash my hands in inno- 
cence." According, therefore, to this Jewish rite, Pilate made the 
most solemn and public declaration of the innocence of our dear Re- 
deemer, and of his resolution of his having no hand in his death. 
But notwithstanding the solemnity of this declaration, the Jews con- 
tinued inflexible, and cried out with one voice, " His blood be on us 
and on our children." Dreadful imprecation ! it shocks humanity ! 
An imprecation which brought on them the dreadful vengeance of 
Omnipotence, and is still a heavy burden on that perfidious people ! 
The governor finding it impossible to alter their choice, released 
unto them Barabbas. And as it was a general practice of the 
Romans to scourge those criminals they condemned to be crucified, 
Pilate ordered the blessed Jesus to be scourged, before he delivered 
him to the soldiers to be put to death. 

The soldiers having scourged Jesus, and received orders to crucify 
him, carried him into the pretorium, or common hall, where they 
added the shame of disgrace to the bitterness of his punishment ; 
for sore as he was by reason of the stripes they had given him, they 
dressed him in a purple robe, in derision of his being King of the 
Jews. Having dressed him in this robe of mock-majesty, they put 
a reed in his hand instead of a sceptre, and after platting a wreath 
of thorns, they put it on his head for a crown ; forcing it down in 
so rude a manner, that his temples were torn, and his face besmeared 
with his most precious blood. To the Son of God, in this condition, 
the rude soldiers bowed the knee, pretending to do it out of respect ; 
but at the same time gave him severe blows on the head, which 
drove the points of the wreath afresh into his temples, and then 
spit on him, to express their highest contempt. 

The governor, whose office obliged him to be present at this 
shocking scene of inhumanity, was ready to burst with grief. The 
sight of an innocent and eminently holy person treated with such 



546 



Life of our Lord Jesus Christ. 



shocking barbarity, raised in bis breast the most painful sensations 
of pity. And though he had given sentence that it should be as 
the Jews desired, and had delivered our dear Redeemer to the sol- 
diers to be crucified, he was in hopes that if he showed him to the 
people in that condition, they must relent, and earnestly petition 
for him to be released. Filled with this thought, he resolved to 
carry him out, and exhibit to their view a spectacle capable of soften- 
ing the most envenomed, obdurate, and enraged enemy. And in 
order to render the impression still more poignant, he went out him- 
self, and said unto them, Though I have sentenced this man to die, 
and have scourged him as one that is to be crucified, yet I once more 
bring him before you, that I may again testify how fully I am per- 
suaded of his innocence ; and that ye may yet have an opportunity 
of saving his life. As soon as the governor had finished his speech, 
Jesus appeared on the pavement, his hair, his face, his shoulders, 
all clotted with blood, and the purple robe daubed with spittle of the 
soldiers. And that the sight of Jesus in this distress might make 
the greater impression on the people, Pilate, while he was coming 
forward, cried out, "Behold the man!" As if he had said, Will 
nothing make you relent ? Have you lost all the feelings of hu- 
manity and bowels of compassion ? Can you bear to see the inno- 
cent, a son of Abraham, thus injured ? But all this was to no pur- 
pose ; the priests, whose rage and malice had extinguished not only 
the sentiments of justice and feelings of pity natural to the human 
heart, but also that love which countrymen bear for each other, no 
sooner saw Jesus than they began to fear the fickle populace might 
relent ; and therefore, laying decency aside, they led the way to 
the multitude, crying out with all their might, Crucify him ! crucify 
him ! Pilate, vexed to see the Jewish rulers thus obstinately bent 
on the destruction of a person from whom they had nothing to fear 
that was dangerous, either with regard to their church or state, pas- 
sionately told them, that if they would have him crucified, they 
must do it themselves ; because he would not suffer his people to 
murder a man who was guilty of no crime. But this they also 
refused, thinking it dishonorable to receive permission to punish a 
person that had been more than once publicly declared innocent by 
his judge. Besides, they considered with themselves that the 
governor might afterwards have called it sedition, as the permission 
had been extorted from him. Accordingly, they told him that even 
though none of the things alleged against the prisoner were true, 
he had committed such a crime, in presence of the council itself, as 
by the law deserved the most ignominious death. He had spoken 



Life of our Lord Jesus Christ. 



547 



blasphemy, calling himself the Son of God, a title which no mortal 
could assume without the highest degree of guilt : "We have a law, 
and by our law he ought to die, because he made himself the Son 
of God." 

When Pilate heard that Jesus called himself the Son of God, his 
fear was increased. Knowing the obstinacy of the Jews in all mat- 
ters of religion, he was afraid they would make a tumult in earnest ; 
or perhaps he was himself more afraid than ever to take away his 
life, because he suspected it might be true. He doubtless remem- 
bered the "miracles said to have been performed by Jesus, and there- 
fore suspected that he really was the Son of God. For it was well 
known, that the religion which the governor professed directed him 
to acknowledge the existence of demigods and heroes, or men de- 
scended from the gods. Nay, the heathens believed that their gods 
themselves appeared upon earth in the form of men. Reflections of 
this kind induced Pilate to go again to the judgment-hall, and ask 
Jesus from what Father he sprung, and from what country he came ? 
But our blessed Saviour gave him no answer, lest the governor 
should reverse his sentence, and absolutely refuse to crucify him, 
Pilate marveled greatly at his silence, and said unto Jesus, Why * 
dost thou refuse to answer me ? You cannot be ignorant that I am 
invested with absolute power either to release or crucify you. To 
which Jesus answered, I well know that you are Caesar's servant, 
and accountable to him for your conduct. I forgive you any injury 
which, contrary to your inclination, the popular fury constrains you 
to do unto me. Thou hast thy power "from above," from the em- 
peror ; for which cause the Jewish high priest, who hath put me 
into thy hands, and by pretending that I am Caesar's enemy, forces 
thee to condemn me ; or, if thou refusest, will accuse thee as negli- 
gent of the emperor's interest, is more guilty than thou. " He that 
delivered me unto thee hath the greater sin." 

This sweet and modest answer made such an impression on Pilate, 
that he went out to the people, and declared his intention of releas- 
ing Jesus whether they gave their consent or not. Upon which the 
chief priests and rulers of Israel cried out, " If thou let this man go 
thou art not Caesar's friend : whosoever maketh himself a king, 
speaketh against Caesar." If thou releasest the prisoner, who hath 
set himself up for a king, and has been accused of endeavoring to 
raise a rebellion in the country, thou art unfaithful to the interest 
of the emperor thy master. This argument was weighty, and shook 
Pilate's resolution to the very basis. He was terrified at the thought 
of being accused to the emperor, who, in all affairs of government, 



548 



Life of our Lord Jesus Christ. 



always suspected the worst, and punished the most minute crimes 
relative thereto with death. The governor being thus constrained 
to yield contrary to his inclination, was very angry with the priests 
for stirring up the people to such a pitch of madness, and deter- 
mined to offend them. 

He therefore brought Jesus out a second time into the pavement, 
wearing the purple robe and the crown of thorns ; and pointing to 
him, said, " Behold your King !" ridiculing their national expecta- 
tion of a Messiah. This sarcastical expression stung them to the 
quick, and they cried out, "Away with him! away with him! crucify 
him !" To which Pilate answered with, the same mocking air, " Shall 
I crucify your King ? The chief priests answered, We have no king 
but Csesar." Thus did they publicly renounce their hope of the 
Messiah, which the whole economy of their religion had been cal- 
culated to cherish : they also publicly acknowledged their subjection 
to the Romans ; and consequently condemned themselves when they 
afterwards rebelled against the emperor. 

We cannot help observing here, that the great unwillingness of 
the governor to pass sentence of death upon Jesus has something in 
* it very remarkable. For from the character of Pilate, as drawn by 
the Roman historians themselves, he seems to have been far from 
possessing any true principle of virtue. To what then could it be 
owing, that so wicked a man should so steadily adhere to the cause 
of innocence, which he defended with considerable resolution, and 
perhaps would never have abandoned it, had he not been forced by 
the threatenings of the chief priests and rulers of Israel ; and when 
he did yield, and passed sentence of death upon our dear Redeemer, 
why did he still declare him innocent? This can certainly be 
attributed to no other cause than to the secret but powerful direc- 
tion of the providence of the Almighty, who intended that, at the 
same time his Son was condemned and executed as a malefactor, his 
innocence should be made to appear in the most public manner, and 
by the most authentic evidence, even that of the judge himself. 
From the circumstances we have been relating, we may learn that 
though the Almighty, in the course of his providential government 
of the world, and for purposes beyond the comprehension of finite 
mortals, suffers the most virtuous characters to be exposed not only 
to the insults but the cruelty of the most abandoned of mankind ; 
yet he will certainly, at a future period, vindicate the cause of inno- 
cence, and strike the guilty with horror and remorse for their impious 
conduct. 



CHAPTER XXXIX. 



THE IMMACULATE REDEEMER IS LED FORTH TO MOUNT CALVARY, AND IGNOMINIOUSLY 
CRUCIFIED BETWEEN TWO MALEFACTORS— REVILED BY THE SPECTATORS— A PHENOMENON 
APPEARS ON THE IMPORTANT OCCASION — OUR LORD ADDRESSES HIS FRIENDS FROM THE 
CROSS, AND GIVES UP THE GHOST. 

HE solemn, and the awful period now ap- 
proached, when the Son of God, the 
Redeemer of the world, was to undergo 
the oppressive burden of our sins upon 
the tree, and submit unto death, even the 
death of the cross, that we might live at 
^^RI\WBmWf#^^ ^ e r ig nt hand of God forever and ever. 
^-*^^^S^^^^^^^. Sentence being pronounced upon the 

blessed Jesus, the soldiers were ordered 
to prepare for his execution, a command which they readily obeyed ; 
and after clothing him in his own garments, led him away to crucify 
him. It is not said that they took the crown of thorns from his 
temples ; probably he died wearing it, that the title placed over 
his head might be the better understood. It is not to be expected 
that the ministers of Jewish malice remitted any of the circum- 
stances of affliction, which were ever laid on persons condemned to 
be crucified. Accordingly, Jesus was obliged to walk on foot to 
the place of execution, bearing his cross. But the fatigue of the 
preceding night, spent without sleep; the sufferings he had under- 
gone in the garden ; his having been hurried from place to place, 
and obliged to stand the whole time of his trial ; the want of food, 
and the loss of blood he had sustained, and not his want of courage 
on this occasion — made him faint under the burden of his cross. The 
soldiers seeing him unable to bear the weight, laid it on one Simon, 
a native of Cyrene in Egypt, the father of xilexander and Rufus, well 
known among the first Christians, and forced him to bear it after 
the great Redeemer of mankind. The soldiers did not, however, do 
this out of compassion to the sufferings of Jesus, but to prevent his 
dying with the fatigue, and by that means eluding his punishment. 

The blessed Jesus, in his journey to Calvary, was followed by an 
innumerable multitude of people, particularly of women, who lamented 

(549) 




550 



Life of our Lord Jesus Christ. 



bitterly the severity of his sentence, and showed all the tokens of 
sincere compassion and grief. Jesus, who always felt the woes of 
others more than he did his own, forgetting his distress at the very 
time when it lay heaviest upon him, turned himself about, and with 
a benevolence and tenderness truly divine, said to them, " Daughters 
of Jerusalem, weep not for me ; but weep for yourselves and for your 
children. For behold the days are coming, in which they shall say, 
Blessed are the barren, and the wombs that never bare, and the paps 
which never gave suck. Then shall they begin to say to the moun- 
tains, Fall on us ; and to the hills, Cover us. For if they do these 
things in a green tree, what shall be done in the dry ?" Luke xxiii. 
28, etc. As if he had said, Dry up these tears, ye daughters of 
Jerusalem, which ye shed in compassion for me, and reserve them 
for the deplorable fate of yourselves and of your children ; for the 
calamities that will soon fall on you and your offspring are truly 
terrible, and call for the bitterest lamentations. In those days of 
vengeance, you will passionately wish that you had not given birth 
to a generation whose wickedness has rendered them the objects of 
the wrath of the Almighty, to such a degree as never was before ex- 
perienced in the world. Then shall they wish to be crushed under 
the weight of enormous mountains, and concealed from their enemies 
in the bowels of the hills. The thoughts of these calamities afflict 
my soul far more than the feeling of my own sufferings. For if the 
Romans are permitted to inflict such punishments on me, who am 
innocent, how dreadful must the vengeance be which they shall inflict 
on a nation whose sins cry aloud to heaven, hastening the pace of 
the divine judgments, and rendering the perpetrators as proper for 
punishment as dry wood is for the flames ! 

Being arrived at the place of execution, which was called Golgotha, 
or the Place of Skulls, from the criminals' bones which lay scattered 
there, some of our Redeemer's friends offered him a stupefying potion, 
to render him insensible to the ignominy and excruciating pain of 
his punishment. But as soon as he tasted the draught, he refused 
to drink it, being determined to bear his sufferings, however sharp, 
not by intoxicating and stupefying himself, but by the strength of 
patience, fortitude, and faith. Jesus having refused the potion, 
the soldiers began to execute their orders by stripping him quite 
naked, and in that condition began to fasten him to his cross. But 
while they were piercing his hands and his feet with nails, instead of 
crying out through the sharpness of the pain, he calmly, though fer- 
vently, prayed for them, and for all those who had any hand in his 




THE CRUCIFIXION. 



551 



Life of our Lord Jesus Christ. 553 



death ; beseeching his heavenly Father to forgive them, and excusing 
them himself by the only circumstance that could alleviate their guilt ; 
I mean their ignorance. " Father," said the compassionate Redeemer 
of mankind, "forgive them ; for they know not what they do." This 
was infinite meekness and goodness, truly worthy of the only be- 
gotten Son of God ; an example of forgiveness, which, though it can 
never be equaled by any, should be imitated by all. 

But behold, the appointed soldiers dig the hole in which the 
cross was to be erected ! — the cross is fixed in the ground — the 
blessed Jesus lies on the bed of sorrows — they nail him to it — his 
nerves break — his blood distils — he hangs upon his wounds naked, a 
spectacle to heaven and earth ! Thus was the only begotten Son of 
God, who came down from heaven to save the world, crucified by his 
own creatures ; and to render the ignominy still greater, placed 
between two thieves ! " Hear, 0 heavens ! 0 earth, earth, earth, 
hear ! The Lord hath nourished and brought up children, and they 
have rebelled against him." 

It was usual for the crimes committed by malefactors to be written 
on a white board, with black, and placed over their heads on the 
cross. In conformity to this custom, Pilate wrote a title in the 
Hebrew, Greek, and Latin languages, that all foreigners, as well as 
natives, might be able to read it, and fastened it to the cross over 
the head of Jesus ; and the inscription was, " This is the King of 
the Jews." But when the chief priests and the elders had read this 
title, they were greatly displeased ; because, as it represented the 
crime for which Jesus was condemned, it insinuated that he had been 
acknowledged as the Messiah. Besides, being placed over the head 
of one who was dying by the most infamous punishment, it implied 
that all who attempted to deliver the Jews should perish in the same 
manner. The faith and hope of the nation therefore being thus 
publicly ridiculed, it is no wonder that the priests thought themselves 
highly affronted; and accordingly came to Pilate, begging that the 
writing might be altered. But as he had intended the affront in 
revenge for their forcing him to crucify Jesus, contrary both to his 
judgment and inclination, he refused to grant their request; "What 
I have written," said he, "J have written." 

When the soldiers had nailed the blessed Jesus to the cross, and 
erected it, they divided his garments among them. But his coat or 
vesture, being without seam, woven from the top throughout, they 
agreed not to rend it, but to cast lots for it ; by which the prediction 
of the prophet, concerning the death and sufferings of the Messiah, 



554 



Life of our Lord Jesus Christ. 



•was fulfilled : " They parted my garments among them, and for my 
vesture did they cast lots." A sufficient indication that every cir- 
cumstance of the death and passion of the blessed Jesus was per- 
fectly known long before in the court of heaven ; and accordingly 
his being crucified between two malefactors was expressly foretold : 
"And he was numbered with the transgressors." Is. liii. 12. The 
common people " of the baser sort," whom the vile priests had 
incensed against the blessed Jesus, by the malicious falsehoods they 
had spread concerning him, and which they pretended to found on 
the deposition of witnesses ; the common people, I say, seeing him 
hang in so infamous a manner upon the cross, and reading the 
inscription that was placed over his head, expressed their indigna- 
tion at him by sarcastical expressions: "Ah thou," said they, 
" that destroyest the temple, and buildest it in three days, save thy- 
self, and come down from the cross." But the common people were 
not the only persons who mocked and derided the blessed Jesus, 

while he was suffering to obtain the remission of sins for mankind 

The rulers, who now imagined they had effectually destroyed his 
pretensions to the character of the Messiah, joined the populace in 
ridiculing him, and with a meanness of soul which many infamous 
wretches would have scorned, mocked him, even while he was strug- 
gling with the agonies of death. They scoffed at the miracles by 
which he demonstrated himself to be the Messiah, and promised to 
believe on him on condition of his proving his pretensions by 
descending from the cross. "He saved others," said they, "him- 
self he cannot save ; if he be the king of Israel let him now come 
down from the cross, and we will believe on him." 

In the mean time, nothing could be more false and hypocritical 
than this pretension of the stiff-necked Jews ; for they afterwards 
continued in their unbelief, notwithstanding they well knew that he 
raised himself from the dead ; a much greater miracle than his 
coming down from the cross would have been ; a miracle attested by 
witnesses whose veracity they could not call in question. It was 
told them by the soldiers whom they themselves placed at the sepul- 
chre to watch the body, and whom they were obliged to bribe largely 
to conceal the truth. It is therefore abundantly evident, that if the 
blessed Jesus had descended from the cross, the Jewish priests would 
have continued in their infidelity ; and consequently, that their 
declaration was made with no other intention than to insult the 
Redeemer of mankind, thinking it impossible for him now to escape 
out of their hands. The soldiers also joined in this general scene 



•# 

Life of our Lord Jesus Christ. 555 

of mockery: " If thou be the King of the Jews," said they, "save 
thyself." If thou art the great Messiah expected by the Jews, 
descend from the cross by miracle, and deliver thyself from these 
excruciating torments. Nor did even one of the thieves forbear 
mocking the great Lord of heaven and earth, though laboring him- 
self under the most racking pains, and struggling with the agonies 
of death. But the other exercised a most extraordinary faith, at 
the time when bur great Redeemer was in the highest affliction, 
mocked by men, and hanged upon the cross, as the most ignominious 
of malefactors. This Jewish criminal seems to have entertained a 
more rational and exalted notion of the Messiah's kingdom than 
even the disciples themselves. They expected nothing but a secular 
empire : he gave strong intimations of his having an idea of Christ's 
spiritual dominion; for at the very time when Jesus was dying on the 
cross, he begged to be remembered by him when he came into his 
kingdom. "Lord," said he, "remember me when thou comest into 
thy kingdom." Nor did he make this request in vain : the great 
Redeemer of mankind answered him, "Verily I say unto thee, To- 
day shalt thou be with me in Paradise." * 

But let us attentively consider the history of our blessed Saviour's 
passion, as it offers to our view events absolutely astonishing. For 
when we remember the perfect innocence of our great Redeemer, the 
uncommon love he bore to the children of men, and the many kind 
and benevolent offices he did for the sons and daughters of affliction ; 
when we reflect on the esteem in which he was held all along by the 
common people, how cheerfully they followed him to the remotest 
corners of the country, nay, even into the desolate retreats of the 
wilderness, and with what pleasure they listened to his discourses ; 
when we consider these particulars, I say, we cannot help being 
astonished to find them at the conclusion rushing all of a sudden into 
the opposite extreme, and every individual, as it were, combined to 
treat him with the most barbarous cruelty. 

When Pilate asked the people if they desired to have Jesus 
released, his disciples, though they were very numerous, and might 
have made a great appearance in his behalf, remained absolutely 
silent, as if they had been speechless or infatuated. The Roman 
soldiers, notwithstanding their general had declared him innocent, 
insulted him in the most inhuman manner. The Scribes and Phari- 
sees ridiculed him. The common people, who had received him with 
hosannas a few days before, mocked him as they passed by, and 
railed at him as a deceiver. Nay, the very thief on the cross reviled 
33 * 



556 



Life op our Lord Jesus Christ. 



him. This sudden revolution in the humor of the whole nation may 
seem unaccountable. But if we could assign a proper reason for 
the silence of the disciples, the principles which influenced the rest 
might be discovered in their several speeches. — The followers of the 
blessed Jesus had attached themselves to him in expectation of being 
raised to great wealth and power in his kingdom, which they expected 
would have been established lonsj before this time. But seeing no 
appearance at all of what they had so long hoped for, they per- 
mitted him to be condemned, perhaps because they thought it would 
have obliged him to break the Roman yoke by miracle. 

With respect to the soldiers, they were angry that any one should 
pretend to royalty in Judea, where Caesar had established his autho- 
rity. Hence they insulted our blessed Saviour with the title of king, 
and paid him, in mockery, the honors of a sovereign. 

As for the common people, they seem to have changed their opin- 
ion of him, probably because he had neither convinced the council, 
nor rescued himself when they condemned him. They began there- 
fore to consider the assertion of his destroying the temple, and 
building it in three days, as a kind of blasphemy, because it required 
a divine power to execute such an undertaking. 

The priests and scribes were filled with the most implacable and 
diabolical malice against him ; because he had torn off their mask 
of hypocrisy, and showed them to the people in their true colors. It 
is therefore no wonder that they ridiculed his miracles, from whence 
he derived his reputation. In short, the thief also fancied that he 
might have delivered both himself and them, if he had been the 
Messiah ; but as no such deliverance appeared, he upbraided him 
for making pretensions to that high character. 

But now, my soul, take one view of thy dying Saviour, breathing 
out his spirit upon the cross ! Behold his unspotted flesh lacerated 
with stripes, by which thou art healed ! See his hands extended 
and nailed to the cross, those beneficent hands which were inces- 
santly stretched out to unloose thy heavy burdens, and to impart 
blessings of every kind ! Behold his feet riveted to the accursed 
tree with nails ! those feet which always went about doing good, and 
traveling far and near to spread the glad tidings of everlasting sal- 
vation ! View his tender temples encircled with a wreath of thorns, 
which shoot their keen afflicting points into his blessed head ; that 
head which was ever meditating peace to poor lost and undone sin- 
ners, and spent many a wakeful night in ardent prayer for their 
happiness ! See him laboring in the agonies of death ! breathing out 



Life of our Lord Jesus Christ. 



557 



his soul into the hands of his Almighty Father, and praying for his 
cruel enemies ! Was ever love like this ? Was ever benevolence so 
gloriously displayed ? 

Oh my soul, put thou thy trust in that bleeding, that dying Sa- 
viour ! Then, though the pestilence walketh in darkness, and the 
sickness destroyeth at noon- day ; though thousands fall beside thee, 
and ten thousands at thy right hand ; thou needest not fear the 
approach of any evil ! Either the destroying angel shall pass over 
thee, or dispense the corrections of a friend, not the scourges of an 
enemy, which, instead of hurting, will work for thy good. Then, 
though profaneness and infidelity, far more malignant evils, breathe 
their contagion, and taint multitudes around thee, thou shalt be 
safely hid in the hollow of his hand, and preserved in every danger. 

Come then, my soul, and take sanctuary under that tree of life, 
the ignominious cross of thy bleeding Saviour : fly for safety to that 
city of refuge, opened in his bleeding wounds. These will prove a 
sacred hiding-place, not to be pierced by the flames of divine wrath, 
or the fiery darts of temptations. His dying merits, his perfect 
obedience, will be "as rivers of water in a dry place," or " as the 
shadow of a great rock in a weary land." 

But particularly in that last tremendous day, when the heavens 
shall be rent asunder, and be wrapt up like a scroll ; when his 
almighty arm shall arrest the sun in his career, and dash the struc- 
ture of the universe to pieces ; when the dead, both small and great, 
shall be gathered before the throne of his glory, and the fates of all 
mankind hang on the very point of a final irreversible decision ; 
then, if thou hast faithfully trusted in him, and made his precepts 
thy constant directory, shalt thou be owned and defended by him. 
0 ! reader, may both thou that perusest, and him who hath written 
this for thy soul's advantage, be covered, at that unutterably impor- 
tant conjuncture, by the wings of his redeeming love ; then shall we 
behold all the horrible convulsions of expiring nature with compo- 
sure, with comfort ! we shall even welcome the consummation of all 
things, as "the times of refreshing from the presence of the Lord." 

But see, the sun, that glorious luminary of heaven, as it were 
hides his face from this detestable action of mortals, and is wrapt 
in the pitchy mantle of chaotic darkness ! This preternatural 
eclipse of the sun continued for three hours, to the great terror and 
astonishment of the people present at the crucifixion of our dear 
Redeemer. And surely nothing could be more proper than this 
extraordinary alteration in the face of nature, while the Sun of 



558 



Life of our Lord Jesus Christ. 



Righteousness was withdrawing his beams, not only from the pro- 
raised land, but from the whole world ; for it was at once a miracu- 
lous testimony, given by the Almighty himself, to the innocence of 
his Son, and a proper emblem of the departure of him who was the 
light of the world, at least till his luminous rays, like the beams of 
the morning, shone out anew with additional splendor in the minis- 
try of his apostles. Nor was this darkness which now covered Judea 
and the neighboring countries, beginning about noon and continuing 
till Jesus expired, the effect of an ordinary eclipse of the sun. It 
is well known that this phenomenon can only happen at the change 
of the moon ; whereas the Jewish passover, at which our great 
Redeemer suffered, was always celebrated at the full. Besides, the 
total darkness of an eclipse of the sun never exceeds twelve or 
fifteen minutes ; whereas this continued three full hours. Nothing, 
therefore, but the immediate hand of that Almighty Being which 
placed the sun in the centre of the planetary system, could have 
produced this astonishing darkness. Nothing but Omnipotence, 
who first lighted this glorious luminary of heaven, could have de- 
prived it of its cheering rays. Now, ye scoffers of Israel, whose 
blood ye have so earnestly desired, and wished it might fall upon 
you and your children, behold all nature is dressed in the sable vail 
of sorrow, and, in a language that cannot be mistaken, mourns the 
departure of its Lord and Master ; weeps for your crimes, and 
deprecates the vengeance of heaven upon your guilty heads ! Happy 
for you that this suffering Jesus is compassion itself, and even in the 
agonies of death prays to his heavenly Father to avert from you the 
stroke of his justice. 

This preternatural eclipse of the sun was considered as a miracle 
by the heathens themselves ; and one of them cried out, " Either 
the world is at an end, or the God of nature suffers." And well 
might he use the expression ; for never since this planetary system 
was called from its primitive chaos, was known such a deprivation 
of light in the glorious luminary of day. Indeed, when the Almighty 
punished Pharaoh for refusing to let the children of Israel depart 
out of his land, the sable vail of darkness was for three days drawn 
over Egypt. But this darkness was confined to a part of that king- 
dom ; whereas this, that happened at our Saviour's crucifixion, was 
universal. When the darkness began, the disciples naturally con- 
sidered it as a prelude to the deliverance of their Master. For 
though the chief priests, elders, and people, had sarcastically desired 
him to descend from the accursed tree, his friends could not but be 



Life of our Lord Jesus Christ. 



559 



persuaded, that he who had delivered so many from incurable dis- 
eases, who had restored limbs to the maimed, and eyes to the blind, 
who had given speech to the dumb, and called the dead from the 
chambers of the dust, might easily save himself even from the cross. 
When therefore his mother, his mother's sister, Mary Magdalene, 
and the beloved disciple, observed the vail of darkness begin to 
extend over the face of nature, they drew near to the foot of the 
cross, probably in expectation that the Son of God was going to 
shake the frame of the universe, unloose himself from the cross, and 
take ample vengeance on his cruel and perfidious enemies. The 
blessed Jesus was now in the midst of his sufferings. Yet, when he 
saw his mother and her companions, their grief greatly affected his 
tender breast, especially the distress of his mother. The agonies 
of death, under which he was now laboring, could not prevent his 
expressing the most affectionate regard, both for her and for them. 
For, that she might have some consolation to support her under the 
greatness of her sorrows, he told her the disciple whom he loved 
would, for the sake of that love, supply his place to her after he 
was taken from them, even the place of a son; and therefore he 
desired her to consider him as such, and expect from him all the 
duties of a child. "Woman," said he, "behold thy son." Nor 
was this remarkable token of filial affection towards his mother, the 
only instance the dying Jesus gave of his sincere love to his friends 
and followers ; the beloved disciple had also a token of his high 
esteem. He singled him out as the only person among his friends 
to supply his place with regard to his mother. Accordingly, he 
desired him expressly to reverence her in the same manner as if 
she had been his own parent : a duty which the favorite disciple 
gladly undertook, carried her with him to his house, and maintained 
her from that hour to the day of her death ; her husband Joseph 
having, it seems, been dead some time. 

Thus, in the midst of the heaviest sufferings that human nature 
ever sustained, the blessed Jesus demonstrated a divine strength of 
benevolence. Even at the time when his own distress was at the 
highest pitch, and nature was dressed in the robe of mourning for 
the sufferings of the Redeemer of mankind, his friends had so large 
a share of his concern, that their happiness interrupted the sharp- 
ness of his pains, and for a short time engrossed his thoughts. 

But now the moment, when he should resign his soul into the 
hands of his heavenly Father, approached, and he repeated part, at 
least, of the twenty-second Psalm, uttering with a loud voice these 



560 



Life of our Lord Jesus Christ. 



remarkable words, " Eloi, Eloi, lama sabachthani ?" That is, "My 
God, my God, why hast thou forsaken me?" Or, as the words may 
be rendered, " My God, my God, how long a time hast thou forsaken 
me?" 

Some believe that our blessed Saviour repeated the whole Psalm ; 
it having been the custom of the Jews, in making quotations, to 
mention only the first words of the psalm or section which they 
cited. If so, as this psalm contains the most remarkable particulars 
of our Redeemer's passion, being as it were a summary of the pro- 
phecies relative to that subject, by repeating it on the cross, the 
blessed Jesus signified that he was now accomplishing the things 
that were predicted concerning the Messiah. And as this psalm is 
composed in the form of a prayer, by pronouncing it at this time, he 
also claimed of his Father the performance of all the promises he 
had made, whether to him, or to his people. 

Some of the people who stood by, when they heard our blessed 
Saviour pronounce the first words of the psalm, misunderstood him, 
probably from their not hearing him distinctly, and concluded that 
he called for Elias. Upon which one of them filled a sponge with 
vinegar, put it on a reed, and gave him to drink: being desirous 
to keep him alive as long as possible, to see whether Elias would 
come to take him down from the cross. But as soon as Jesus had 
tasted the vinegar, he said, "It is finished." That is, the work of 
man's redemption is accomplished ; the great work which the only 
begotten Son of God came into the world to perform, is finished. In 
speaking these words, he cried with an exceeding loud voice ; and 
afterwards addressed his Almighty Father, in words which form the 
best pattern of a recommendatory prayer at the hour of death : 
"Father, into thy hands I commend my spirit." And having 
uttered these words, " he bowed his head and yielded up the 
ghost." 

But, behold ! at the very instant that the blessed Jesus resigned 
his soul into the hands of his heavenly Father, the vail of the temple 
was miraculously rent from the top to the bottom ; probably in the 
presence of the priest who burnt incense in the holy place, and who, 
doubtless, published the account when he came out : for our blessed 
Saviour expired at the ninth hour, the very time of offering the 
evening sacrifice. Nor was this the only miracle that happened at 
the death of the great Messiah; the earth trembled from its very 
foundations, the flinty rocks burst asunder, and the sepulchres hewn 
in them were opened ; and many bodies of saints deposited there 



Life or our Lord Jesus Christ. 



561 



awakened after his resurrection from the sleep of death, left the 
gloomy chambers of the tomb, went into the city of Jerusalem, and 
appeared unto many. 

And as the rending the vail of the temple intimated that the en- 
trance into the holy place, the type of heaven, was now laid open to 
all nations ; so the resurrection of a number of saints from the dead 
demonstrated that the power of death and the grave was broken ; 
the sting was taken from death, and the victory wrested from the 
grave. In short, our dear Redeemer's conquests over the enemies 
of mankind were shown to be complete ; and an earnest was given 
of the general resurrection of the dead. 

Nor did the remarkable particulars which attended that awful pe- 
riod, when Jesus gave up the ghost, affect the natives of Judea only. 
The Roman centurion, who was placed near the cross to prevent dis- 
orders of any kind, glorified the Almighty, and cried out, " Truly 
this was the Son of God !" And others who were with them, when 
thev beheld heaven itself bearing witness to the truth of our great 
Redeemer's mission, smote their breasts, and retired. 

They had been incessant with loud voices to have him crucified ; 
but when they saw the face of the creation wrapt in the gloomy 
mantle of darkness during his crucifixion, and found his death 
accompanied with an earthquake, as if nature had been in an agony 
when he died, they rightly interpreted these prodigies to be so many 
testimonies from the Almighty of his innocence ; and their passions, 
which had been inflamed and exasperated against him, became quite 
calm, or exerted in his behalf. Some were angry with themselves 
for neglecting the opportunity the governor gave them of saving his 
life. Some were stung with remorse for having been active in pro- 
curing Pilate to condemn him, and even offering the most bitter 
insults while he labored under the most cruel sufferings. And others 
were deeply affected at beholding the pains he suffered, which were 
rigorously severe. These various passions being visibly painted in 
their countenances, afforded a melancholy spectacle ; many of the 
multitude returning from the place of execution with their eyes fixed 
upon the earth, pensive and silent ; their hearts ready to burst with 
grief, groaning deeply within themselves, shedding floods of tears, 
and smiting on their breasts. The grief they now felt for the 
blessed Jesus, was distinguished from their former rage against him 

' O CO 

by this remarkable particular, that their rage was entirely owing to 
the artful insinuations of the priests ; whereas their grief was 
genuine, and the natural feelings of their own hearts, greatly 



562 



Life of our Lord Jesus Christ. 



affected with the truth and innocence of him who was the object of 
their commiseration. And as flattery had no share in this mourn- 
ing, so the expressions of their sorrow were such as became a real 
and unfeigned passion. 

Thus were demonstrated, by many awful tokens, the truth, the 
divinity, the power, of our Redeemer's mission ; and the blind, the 
obdurate Jews, were struck with horror, fully convinced that the 
person they had cruelly put to death, was no less than the Son of 
God, the promised Messiah, the Saviour of the world. 



• 



CHAPTER XL. 



THE BLESSED JESUS IS TREATED WITH INDIGNITY AFTER HIS CRUCIFIXION — A PIOUS PERSOM 
BEGS HIS BODY FROM PILATE FOR INTERMENT. 

CCORDING to the law of Moses, the 
bodies of those who were hanged were 
not allowed to remain all night on the 
tree. In conformity to this law, and 
because the Sabbath was at hand, the 
Jews begged the governor that the legs 
of the three persons crucified might be 
broken to hasten their death. To this 
request Pilate readily consented; and 
accordingly gave the necessary order to the soldiers to put it in exe- 
cution. But on perceiving that Jesus was already dead, the soldiers 
did not give themselves the trouble of breaking his legs, as they 
had done those of the two malefactors who were crucified with 
him. One of them, however, either out of wantonness or cruelty, 
thrust a spear into his side, and out of the wound flowed blood and 
water. 

This wound therefore was of the greatest importance to mankind, 
as it abundantly demonstrated the truth of our Saviour's death, and 
consequently prevented all objections that the enemies to our holy 
faith would otherwise have raised against it. The evangelist adds, 
that the legs of our great Redeemer were not broken, but his side 
pierced, that two particular prophecies might be fulfilled : " A bone 
of him shall not be broken and " they shall look on him whom 
they have pierced." 

Among the disciples of our blessed Jesus, was one called Joseph 
of Arimathea ; a person equally remarkable for his birth, fortune, 
and office. This man, who was not to be intimidated by the malice 
of his countrymen, went boldly to Pilate, and begged the body of 
his great Master. He had indeed nothing to fear from the Roman 
governor, who, during the whole course of our Saviour's trial, had 
shown the greatest inclination to release him ; but he had reason to 
apprehend that this action might draw upon him the malice of the 

(563) 




564 



Life of our Lord Jesus Christ. 



rulers of the Jews, who had taken such great pains to get the Mes- 
siah crucified. However, the great regard he had for the remains 
of his Master, nlade him despise the malice of the Jews ; being per- 
suaded that Omnipotence would defend him, and cover his enemies 
with shame and confusion. And he well knew, that if no friend 
procured a grant of the body, it would be ignominiously cast out 
among the executed malefactors. 

Pilate was at first surprised at the request of Joseph, thinking it 
highly improbable that he should be dead in so short a time. He had 
indeed given orders for the soldiers to break the legs of the crucified 
persons ; but he knew it was common for them to live many hours 
after that operation was performed : for though the pain they felt 
must be exquisite to the last degree, yet as the vital parts remained 
untouched, life would continue some time in the miserable body. 
The governor therefore called the centurion, to know the truth of 
w T hat Joseph had told him ; and being convinced from the answer of 
that officer, that Jesus had been dead some time, he readily gave the 
body to Joseph. This worthy counsellor having obtained his request, 
repaired to Mount Calvary ; and being assisted by Nicodemus, took 
the body down from the cross. The latter was formerly so cautious 
in visiting Jesus, that he came to him by night. But in paying the 
last duties to his Master, he used no art to conceal his design. He 
showed a courage far superior to that of any of his apostles, not only 
assisting Joseph in taking down the body of Jesus from the cross, 
but bringing with him a quantity of spices necessary in the burial 
of his Saviour. Accordingly they wrapt the body with the spices in 
fine linen, and laid it in a new sepulchre, which Joseph had hewn 
out of a rock for himself. The sepulchre was situated in a garden 
near Mount Calvary ; and in which, having carefully deposited the 
body of the blessed Jesus, they fastened the door, by rolling to it 
a very large stone. "And when Joseph had taken the body, he 
wrapped it in a clean linen cloth, and laid it in his own new tomb, 
which he had hewn out in the rock ; and he rolled a great stone to 
the door of the sepulchre, and departed." Mat. xxvii. 59, 60. 

Oh ! what a wonderful spectacle was now exhibited in this mem- 
orable sepulchre ! He who clothes himself with light as with a gar- 
ment, and walks upon the wings of the wind, was pleased to wear 
the habiliments of mortality, and dwell among the prostrate dead ! 
Who can repeat the wondrous truth too often ? Who can dwell 
upon the enchanting theme too long ? He who sits enthroned in 
glory, and diffuses bliss among all the heavenly host, was once a 




Life of our Lord Jesus Christ. 565 

pale and bloody corpse, and pressed the floor of this little sepulchre ! 
0 Death ! how great was thy triumph in that hour ! never did thy 
gloomy realms contain such a prisoner before. Prisoner, did I say ! 
No, he was more than conqueror. He arose far more mighty than 
Samson from a transient slumber ; broke down the gates, and de- 
molished the strongholds of those dark dominions. And this, 0 
mortals, is your consolation and security. Jesus hath trod the dread- 
ful path, and smoothed it for your passage. Jesus, sleeping in the 
chambers of the tomb, hath brightened the dismal mansion, and left 
an inviting odor in those beds of dust. The dying Jesus is your 
sure protection, your unquestionable passport through the territories 
of the grave. Believe in him, and they shall prove "a highway to 
Sion" — shall transmit you safe to paradise. Believe in him, and 
you shall be no losers, but unspeakable gainers by your dissolution : 
Death shall no longer be inflicted as a punishment, but rather vouch- 
safed as a blessing. The exit of saints is the end of their frailty, and 
their entrance upon perfection ; their last groan is the prelude to 
life and immortality. 

But to return. The women of Galilee, who had watched their 
dear Redeemer in his last moments, and accompanied his body to 
the sepulchre, observing that the funeral rites were performed in a 
hurry, agreed among themselves, as soon as the Sabbath was passed, 
to return to the sepulchre, and embalm the body of their dead Sa- 
viour, by anointing and swathing him in the manner then common 
among the Jews. Accordingly they retired to the city, and pur- 
chased the spices necessary for that purpose ; Nicodemus having only 
furnished a portion of them. 

During these transactions, the chief priests and Pharisees, remem- 
bering that Jesus had more than once predicted his own resurrection, 
came to the governor and informed him of it : begging, at the same 
time, that a guard might be placed at the sepulchre, lest his dis- 
ciples should carry away the body, and afnrm that he was' risen from 
the dead. This happened a little before it was dark in the evening, 
called "the next day that followed," by the evangelist, because the 
Jewish day began at sunset. 

This request being thought reasonable by Pilate, he gave them 
leave to take as many soldiers as they pleased out of the cohort, 
which at the feast came from the castle of Antonia, and kept guard 
of the porticos of the temple. For that they were not Jewish but 
Roman soldiers whom the priests employed to watch the sepulchre, 
is evident from their asking them of the governor. Besides, when 



566 



Life op our Lord Jesus Christ. 



the soldiers returned with the news of our Saviour's resurrection, the 
priests desired them to report that his disciples had stolen him away 
while thej slept ; and to encourage them to tell the falsehood boldly, 
promised, that if their neglect of duty came to the governor's ears, 
proper methods should be used to pacify him, and deliver them from 
any punishment ; a promise which there was no need of making to 
their own servants. 

The priests having thus obtained a guard of Roman soldiers, men 
long accustomed to military duties, and therefore the most proper 
for watching the body, set out with them to the sepulchre ; and to 
prevent these guards from combining with the disciples in carrying 
Ofi any fraud, placed them at their post, and sealed the stone which 
was rolled to the door of the sepulchre. 

Thus what was designed to expose the mission and doctrines of 
Jesus as rank falsehood and vile imposture, proved in fact the strong- 
est confirmation of the truth and divinity of the same that could 
possibly be given ; and placed what they wanted to refute, which was 
his resurrection from the dead, even beyond a doubt. 



CHAPTER XLI. 



TWO PIOUS WOMEN GO TO VIEW THE SEPULCHRE OF THEIR CRUCIFIED LORD — AN AWFUL 
PHENOMENON — A MINISTERING SPIRIT DESCENDS — THE REDEEMER RISES FROM THE TOMB. 




JJft&flr^ ERY early in the morning after the Sab- 

jffar 



bath, Mary Magdalene and the other 
Mary came to visit the sepulchre, in order 
to embalm our Lord's body ; for the per- 
formance of which they had, in concert 
with several other women from Galilee, 
brought ointments and spices. But be- 
fore they reached the sepulchre* there 
was a great earthquake preceding the most 
memorable event that ever happened among the children of men, the 
resurrection of the Son of God from the dead. " For the angel of 
the Lord descended from heaven, and came and rolled back the stone 
from the door of the sepulchre, and sat upon it ; his countenance 
was like lightning, and his raiment white as snow : and for fear of 
him the keepers did shake, and became as dead men:" they fled into 
the city, and the Saviour of the world rose from the dead. 

The angel, who had till then sat upon the stone, quitted his station, 
and entered into the sepulchre. In the mean time Mary Magdalene, 
and the other Mary, were still on their way to the place, together 
with Salome, who joined them on the road. As they proceeded on 
their way, they consulted among themselves with regard to the 
method of putting their design of embalming the body of their Master 
in execution ; particularly with respect to the enormous stone which 
they had seen placed there with the utmost difficulty two days before. 
"Who," said they, "shall roll away the stone from the door of the 
sepulchre? For it was very great." But in the midst of this de- 
liberation about removing this great and sole obstacle to their de- 
sign, for it does not appear they knew any thing of the guard, they 
lifted up their eyes, and perceived it was already rolled away. 

Alarmed at so extraordinary and unexpected a circumstance, 
Mary Magdalene concluded that the stone could not have been 
rolled away without some design ; and that those who rolled it away 
could have no other intention than that of removing our Lord's body. 

(567) 



568 



Life op our Lord Jesus Christ. 



Imagining by appearances that they had really done so, she ran 
immediately to acquaint Peter and John of what she had seen, and 
what she suspected, leaving Mary and Salome there, that if the other 
women should arrive during her absence, they might acquaint them 
with their surprise at finding the stone removed, and of Mary Magda- 
lene's running to inform the apostles of it. 

In the mean time the soldiers, who were terrified at seeing an 
awful messenger from on high roll away the stone from the door of 
the sepulchre, and open it in quality of a servant, fled into the city, 
and informed the Jewish rulers of these miraculous appearances. 
This account was highly mortifying to the chief priests, as it was a 
proof of our Saviour's resurrection that could not be denied ; they 
therefore resolved to stifle it immediately, and accordingly bribed the 
soldiers to conceal the real fact, and to publish everywhere that his 
disciples had stolen the body out of the sepulchre. "Now, when 
they were going, behold, some of the watch came into the city, and 
showed unto the chief priests all the things that were done. And 
when they were assembled with the elders, and had taken council, 
they gave large money unto the soldiers, saying, Say ye, His dis- 
ciples came by night, and stole him away while we slept. And if 
this come to the governor's ears, we will persuade him, and secure 
you." Mat. xxviii. 11-14. 

What ! the body taken away while the place was guarded by 
Roman soldiers ? Yes, according to these wise priests, the disciples 
stole the body while the soldiers slept ! A story so inconsistent, 
and which so evidently carries the marks of its own confutation with 
it, that it deserves no answer. 

The priests themselves could not be so stupid, as not to foresee 
what construction the world would put upon the account given by 
persons who pretended to know and tell what was done while they 
were asleep. 



THE ANGEL PROCLAIMING THE RESURRECTION. 569 



CHAPTER 



XLII. 



THE ANGEL ADDRESSES THE PIOCJS WOMEN — TWO DISCIPLES GO TO THE SEPULCHRE — 
JESUS APPEARS TO MARY MAGDALENE — AFTERWARDS TO A COMPANY OF WOMEN — PETER 
MEETS HIS LORD AND MASTER, AFTER HIS RESURRECTION. 




HILE Mary Magdalene was going to 
inform the disciples that the stone was 
rolled away from the mouth of the sepul- 
chre, and the body taken away, Mary 
and Salome continued advancing towards 
the place, and at their arrival found what 
they expected, the body of their beloved 
Master gone from the sepulchre, where 
it had been deposited by Nicodemus and 
Joseph of Arimathea ; but at the same time beheld, to their great 
astonishment, a beautiful young man in shining raiment, very glo- 
rious to behold, sitting on the right side of the sepulchre. Matthew 
tells us that it was the angel who had rolled away the stone, and 
frightened away the guards from the sepulchre. It seems he had 
now laid aside the terrors in w T hich he was then arrayed, and 
assumed the form and dress of a human being, in order that these 
pious women, who had accompanied our Saviour during the greatest 
part of the time of his public ministry, might be as little terrified as 
possible. But notwithstanding his beauty and benign appearance, 
they were greatly affrighted, and on the point of turning back, when 
the heavenly messenger, to banish their fears, told them in a gentle 
accent, that he knew their errand. "Fear not," said he, "for I 
know that ye seek Jesus who was crucified. He is not here ; for he 
is risen, as he said :" and then invited them to come down into the 
sepulchre, and view r the place where the Son of God had lain ; that 
is, to look on the linen clothes, and the napkin that had been about 
his head, and which he had left behind him when he arose from the 
dead ; for to look at the place in any other view, would not have 
tended to confirm their faith of his resurrection. The women, 
greatly encouraged by the agreeable news, as well as by the peculiar 
accent with which this sweet messenger from the heavenly Canaan 
delivered his speech, went down into the sepulchre, when, behold, 

(571) 



572 



Life of our Lord Jesus Christ. 



another of the angelic choir appeared. They did not, however, yet 
seem to give sufficient credit to what was told them by the angel; 
and therefore the other gently reproved them for seeking the living 
among the dead, with an intention to do him an office due only to 
the latter, and for not believing what was told them by a messenger 
from heaven ; or rather, for not remembering the words which their 
great Master himself had told them with regard to his own resur- 
rection. " Why seek ye the living among the dead? He is not 
here, but is risen : remember how he spake unto you when he was 
yet in Galilee, saying, The Son of man must be delivered into the 
hands of sinful men, and be crucified, and the third day rise again." 

When the women had satisfied their minds by looking at the place 
where the Lord had lain, and where nothing was to be found but the 
linen clothes, the angel who first appeared to them resumed the dis- 
course, and bade them to go and tell his disciples, particularly Peter, 
the glad tidings of his Master's resurrection from the dead ; that he 
was going before them to Galilee ; and that they should there have 
the pleasure of seeing him. 

The reason why the disciples were ordered to go into Galilee to 
meet their great' and beloved Master, seems to be this : they were 
now most of them in Jerusalem celebrating the passover ; and it 
may be easily imagined that, on receiving the news of their Lord's 
resurrection, many, if not all, would resolve to tarry in Jerusalem, 
in expectation of meeting him there ; a thing that must have proved 
of great detriment to them at that time of the year, when the har- 
vest was about to begin, the sheaf of first-fruits being always offered 
on the second day of the passover week. In order therefore to pre- 
vent their staying so long from home, the message was sent, direct- 
ing them to return into Galilee, with full assurance that they should 
there have the pleasure of seeing their great Lord and Master, and 
by that means have all their doubts removed, and be fully convinced 
that he had patiently undergone all his sufferings for the sins of 
mankind. The women, highly elated with the news of their Lord's 
resurrection, left the sepulchre immediately, and ran to carry the 
disciples the glad tidings. 

During these transactions at the sepulchre, Peter and John having 
been informed by Mary Magdalene, that the stone was rolled away 9 
and the body of Jesus not to be found, were hastening to the grave ? 
and missed the women who had seen the appearance of angels. 
The disciples being astonished at what Mary Magdalene had told 
them, and desirous of having their doubts cleared up, made all the 



Life of our Lord Jesus Christ. 573 

haste possible to the sepulchre ; and John being younger than Peter, 
arrived at the place first, but did not go in, contenting himself with 
stooping down, and seeing the linen clothes lying which had been 
wrapped about our Saviour's body. Peter soon arrived, and went 
to the sepulchre, where he saw the " linen clothes, and the napkin 
that was about his head not lying with the linen clothes, but wrapt 
together in a place by itself." Our Lord left the grave-clothes in 
the sepulchre, probably to show that his body was not stolen away 
by his disciples, who in such a case would not have taken time to 
have stripped it. Besides, the circumstances of the grave-clothes 
induced the disciples themselves to believe, when the resurrection 
was related to them. But at that time they had not any suspicion 
that he was risen from the dead. These two disciples having thus 
satisfied themselves that what Mary Magdalene had told them was 
really true, returned to their respective habitations ; but Mary, who 
had returned, continued weeping at the door of the sepulchre. She 
had, it seems, followed Peter and John to the garden, but did not 
leave it with them, being anxious to find the body. Accordingly, 
stepping down into the place to examine it once more, she saw two 
angels sitting, the one at the head, and the other at the feet, where 
the body of Jesus had lain. They were now in the same position as 
when they appeared to the other women ; but had rendered them- 
selves invisible while Peter and John were at the sepulchre. Mary, 
on beholding these heavenly messengers dressed in the robes of light, 
was greatly terrified. But they, in the most endearing accent, asked 
her, "Woman, why weepest thou?" To which she answered, 
" Because they have taken away my Lord, and I know not where 
they have laid him." On pronouncing these words, she turned her- 
self about, and saw Jesus standing near her ; but the terror she was 
in, and the garments in which he was now dressed, prevented her 
from knowing him for some time. Jesus repeated the same question 
used before by the angel, " Woman, why weepest thou ?" To which 
Mary, who now supposed him to be the gardener, answered, Sir, if 
his body be troublesome in the sepulchre, and thou hast removed 
him, tell me where he is deposited, and I will take him away. But 
our blessed Saviour, willing to remove her anxiety, called her by 
her name with his usual tone of voice : on which she immediately 
knew him, and falling down before him, would have embraced his 
knees, according to that modesty and reverence with which the 
women of the East saluted the men, especially those who were their 
superiors in station. But Jesus refused this compliment, telling her 
34 



574 



Life of our Lord Jesus Christ. 



that he was not going immediately into heaven. He was often to 
show himself to the disciples before he ascended ; so that she would 
have frequent opportunities of testifying her regard to him. And 
at the same time said to her, " Go to my brethren, and say unto 
them, I ascend to my Father and your Father, and to my God and 
your God." 

Thus did the blessed Jesus contemplate, with a singular pleasure, 
the work of redemption he had just finished. The happy relation 
between God and man, which had been long cancelled by sin, was 
now renewed. The Almighty, who had disowned them on account 
of their disobedience, was again reconciled to them ; he was become 
their God and Father ; they were exalted to the honorable relation 
of Christ's brethren, and the sons of God ; and their Father loved 
them with an affection far exceeding that of the most tender-hearted 
parent upon earth. The kindness of this message, sent by our dear 
Redeemer to his disciples, will appear above all praise, if we remem- 
ber their late behavior. They had every one of them forsaken him 
in the greatest extremity : when he was scourged and mocked by the 
Roman soldiers, derided by his countrymen, and spitefully entreated 
by all, they hid themselves in some place of safety, and preferred 
their own security to the deliverance of their Master. When he 
fainted under the burden of his cross, none of them were there to 
assist him. Simon, a Cyrenian, was compelled by the Roman sol- 
diers to ease him of his ponderous burden. But notwithstanding 
they had refused to assist their Master during his sufferings for the 
sins of the world, he graciously, he freely forgave them ; he assured 
them of their pardon, and called them even by the endearing name 
of brethren. 

There is something very remarkable in this part of the history. 
None of the apostles, or male disciples, were honored with the first 
appearance of the angels, or with the immediate news of the resur- 
rection of the Son of God, much less with the appearance of Jesus 
himself. The angels in the sepulchre kept themselves invisible all 
the time that Peter and John were observing the linen clothes, and 
satisfying themselves that the body of their Master was not there. 
Perhaps the male disciples in general were treated with this mark 
of disrespect, both because they had with shameful cowardice for- 
saken their Master when he was betrayed into the hands of his ene- 
mies, and because their faith was so weak that they had absolutely 
despaired of his being the Messiah when they saw him expire on the 
cross. Rut how different was the conduct of the women ! Laying 



Life of our Lord Jesus Christ. 



575 



aside the weakness and timidity natural to their sex, they showed an 
uncommon magnanimity on this melancholy occasion. For, in con- 
tradiction to those of the Jews, who so vehemently required Jesus to 
be crucified as a deceiver, they proclaimed his innocence by tears, 
cries, and lamentations, when they saw him led forth to suffer on 
Mount Calvary ; accompanied him to the cross, the most infamous 
of all punishments ; kindly waited on him in his expiring moments, 
giving him all the consolation in their power, though at the same 
time the sight of his sufferings pierced them to the heart ; and when 
he expired, and his body was carried off, they accompanied him to 
his grave, not despairing, though they found he had not delivered 
himself, but to appearance was conquered by death, the universal 
enemy of mankind. Perhaps these pious women entertained some 
faint hopes that he would still revive. Or, if they did not entertain 
expectations of that kind, they at least cherished a strong degree of 
love for their Lord, and determined to do him all the honor in their 
power. A faith so remarkably strong, a love so ardent, and a for- 
titude so unshaken, could not fail of receiving distinguished marks 
of the divine approbation : and they were accordingly honored with 
the news of Christ's resurrection, before the male disciples had their 
eyes cheered with the first sight of their beloved Lord after he rose 
from the chambers of the grave ; so that they preached the joyful 
tidings of his resurrection to the apostles themselves. 

But there seem to have been other reasons why our great Re- 
deemer showed himself first to the women. The thoughts of the 
apostles were constantly fixed on a temporal kingdom, and they had 
wrested all his words into an agreement with that favorite notion. 
And whatever they could not construe as consonant to that opinion, 
they seemed either to have disbelieved or disregarded. Hence, not- 
withstanding Jesus had repeatedly foretold his own sufferings, they 
were astonished above measure when they found he had expired on 
the cross. Immortality and terrestrial dominion were, according to 
their notion, the characteristics of the Messiah ; for which reason, 
when they found that, instead of establishing himself in the posses- 
sion of universal empire, he had neither delivered himself from a 
handful of enemies, nor even from death, they gave over the hopes 
of his being the Messiah. And as for the resurrection, they seem 
not to have entertained the least notion of it : so that when the 
news of this great event was brought to them, they doubted the 
truth of the information. Not so the women ; they were more sub- 
missive to their Master's instructions, and consequently were much 



576 



Life of our Lord Jesus Christ. 



better prepared for seeing hiin after his resurrection than the apos- 
tles : for though they did not expect that he would rise from the 
dead, yet they were not prejudiced against it. This cannot be said 
of the apostles : they not only absolutely rejected the matter at first 
as a thing incredible, but even after the accounts the soldiers had 
given of this great transaction ; nay, after they had seen the blessed 
Jesus himself, some of them were so unreasonable as still to doubt. 
How much rather then would their incredulity have led them to 
suspect his appearing as an illusion, had he showed himself to them ? 
These reports led him to point out the arguments proper for dispos- 
ing them to believe ; particularly the prophecies that had been so 
often delivered in their own hearing concerning his resurrection. 
Hence the angels, when they told this event to the women, and 
desired them to carry the news of it to his disciples, put them in 
mind of the prediction Jesus himself had made, as a confirmation 
of it. Hence we also see the reason why Jesus, before he had made 
himself known to the disciples at Emmaus, had prepared them for a 
discovery, by expounding to them on the road, the several prophe- 
cies concerning the Messiah contained in the Old Testament. 

The women on their arrival told as many of the disciples as 
they could find, that they had seen at the sepulchre, the appearance 
of angels, who assured them that Jesus was risen from the dead. 
This new information astonished the disciples exceedingly ; and as 
they had before sent Peter and John to examine into the truth of 
what Mary Magdalene had told them concerning the body being re- 
moved out of the sepulchre, so they now judged it highly proper to 
send some of their number to see the angels, and learn from them 
the joyful tidings of tbat great transaction, of which the women 
had given them an account. That it was really the case, appears 
from what the disciples in their journey to Emmaus told their great 
Lord and Master ; namely, that when the women came and told 
them that they had seen the angels, certain of their number went to 
the sepulchre, and found it even as the women had said, but him 
they saw not. The second deputation from the apostles did not go 
alone; for as Mary Magdalene returned with Peter and John, who 
were sent to examine the truth of her information, so the women 
who brought an account of the appearance of angels, in all proba- 
bility returned with those who were sent to be witnesses of the truth 
of their report. Besides curiosity, they had an errand thither. 
The angels had expressly ordered them to tell the news to Peter in 
particular ; for which reason, when they understood that he was gone 



Life of our Lord Jesus Christ. 



577 



to the sepulchre, it is natural to think they would return with the 
disciples to seek him. About the time that the disciples and 
women set out from the sepulchre, Peter and John reached the city ; 
but passing through a different street, did not meet their brethren. 
The disciples having a great desire to reach the place, soon left the 
women behind ; and just as they arrived, Mary Magdalene, having 
seen the Lord, was coming away ; but they did not meet her, be- 
cause they entered the garden at one door, while she was coming 
out at another. When they came to the sepulchre, they saw the 
angels, and received from them the news of their blessed Master's 
resurrection; for St. Luke tells us, "They found it even as the wo- 
men had said." Highly elated with what they saw, they departed, 
and ran back to the city with such expedition, that they gave an 
account of what they had seen in the hearing of the two disciples, 
before Mary Magdalene arrived. In the mean time, the company 
of women who followed the disciples happened to meet Peter and 
John. But they had not gone far from the sepulchre before Jesus 
himself met them, and said, " All hail !" On which they approached 
their great Lord and Master, " held him by the feet and worshiped 
him." This favor of embracing his knees, Jesus had previously 
refused to Mary Magdalene, because it was not then necessary ; but 
he granted it to the women, because the angel's words having 
strongly impressed their minds with the notion of his resurrection, 
they might have taken his appearance for an illusion of their own 
imagination, had he not permitted them to touch him, and convince 
themselves, by the united reports of their senses, that he was their 
great Lord and Master, who was then risen from the dead, after 
having suffered on the cross for the sins of mankind. This company 
of pious women having tarried some time with Jesus on the road, 
did not arrive with the joyful tidings of their great Master's resur- 
rection, till some time after Peter and John ; and perhaps were 
overtaken by Mary Magdalene on the road, unless we suppose that 
she arrived a few minutes before them. The disciples were now lost 
in astonishment at what the women had related : they considered 
the account they had before given them of their having seen the 
angels, as an improbability ; and now they seem to have considered 
this as something worse, for the evangelist tells us that they "believed 
not." Peter, indeed, to whom the angels sent the message, was dis- 
posed, by his sanguine temper, to give a little more credit to their 
words than the rest; possibly because the messengers from the 
heavenly Canaan had done him the honor of naming him in par- 



578 



Life of our Lord Jesus Christ. 



ticular. Elated with the respect thus paid him, he immediately re- 
paired again to the sepulchre ; hoping, in all probability, that his 
Master would appear to him, or at least the angel who had so par- 
ticularly distinguished him from the rest of the disciples. As soon 
as Peter arrived at the sepulchre, he stooped down, and seeing the 
linen clothes lying in the same manner as before, he viewed their 
position, the form in which they were laid, and returned, wondering 
greatly in himself at what had happened. 



CHAPTER XLIII. 



JESUS APPEARS ON DIVERS OCCASIONS TO DIFFERENT DISCIPLES — REPROVES AND CON- 
VINCES THOMAS OF HIS UNBELIEF SHOWS HIMSELF TO A GREAT NUMBER OF HIS FOL- 
LOWERS IN GALILEE. 

after the women's first return to the 
disciples with the news of their having 
seen the appearance of angels, who told 
them that Jesus was risen from the 
dead, two of the brethren departed on 
their journey to a village called Emmaus, 
about two miles distant from Jerusalem. 
The concern they were in on account of 
the death of their great and beloved 
Master, was sufficiently visible in their countenances. And as they 
pursued their journey, talking with one another, and debating about 
the things that had lately happened among them, concerning the 
life and doctrine, the sufferings and death of the holy Jesus, and of 
the report that was just spread among his disciples of his being that 
very morning risen from the dead, Jesus himself overtook them, and 
joined company with them. 

As he appeared like a stranger, they did not in the least suspect 
that their fellow-traveler was no other than the great Redeemer of 
the sons of men. He soon entered into discourse with them, by 
inquiring what eTent had so closely engaged them in conversation, 
and why they appeared so sorrowful and dejected, as if they had 
met with some heavy disappointment? One of them, whose name 
was Cleopas, being surprised at the question, replied, Is it possible 
that you can be so great a stranger to the affairs of the world, as to 
have been at Jerusalem, and not have heard the surprising events 
that have happened there ? events that have astonished the whole 
city, and are now the constant topic of conversation among all the 
inhabitants? Jesus asked, what surprising events he meant? To 
which Cleopas replied, The transactions which have happened con- 
cerning Jesus of Nazareth, who appeared as a great prophet and 
teacher sent from God ; and accordingly was highly venerated 
among the people for the excellency of his doctrine, his humility of 

(5T9) 




580 Life or our Lord Jesus Christ. 

life, and the number, benefit, and greatness of his miracles. Our 
chief priests and elders therefore envying him, as one who lessened 
their authority over the people, apprehended him, and found means 
to put him to death. But we firmly believed he would have proved 
himself the Messiah, or great deliverer : and this persuasion we a 
long time supported ; nor were we willing to abandon it even when 
we saw him put to death. But it is now three days since these 
things were done ; and therefore we begin to fear we were mistaken. 
This very morning indeed, a thing happened which extremely sur- 
prises us, and we were very solicitous with regard to the event. 
Some women who had entertained the same hopes and expectations 
as we, going early in the morning to pay the last duties to their 
Master by embalming his body, returned with great haste to the 
city, and informed us that they had been at the sepulchre, but were 
disappointed in not finding the body ; and to increase our surprise, 
they added, that they had seen the appearance of angels, who told 
them that Jesus was risen from the dead. This relation seemed at 
first to us not probable, nay, altogether incredible ; but two of the 
company going immediately after to the sepulchre, found every 
thing exactly as the women had reported ; they saw the angels, 
but heard not any thing of the body ; so that we are still in doubt 
and perplexity with regard to this wonderful event. 

In reply, Jesus said, Why are ye so very averse to believe all 
that the prophets have with one voice predicted concerning the 
Messiah ? Is it not clearly and very expressly foretold in all the 
prophetic writings, that it was appointed by the counsel of Omni- 
potence for the Messiah to suffer in this manner ; and that, after 
sustaining the greatest indignities, reproach, and contempt, from 
the malice and perverseness of mankind, and even undergoing an 
ignominious and cruel death, he should be exalted to a glorious and 
eternal kingdom ? Having said this, he began at the writings of 
Moses, and explained to them in order all the principal passages 
both in the books of that great legislator, and the writings of the 
other prophets relating to his own sufferings, death, and glorious 
resurrection. And this he did with such surprising plainness, clear- 
ness, and strength, that the two disciples, not yet suspecting who 
he was, were as much amazed to find a stranger so well acquainted 
with all that Jesus did and suffered, as they at first wondered at his 
appearing to be totally ignorant of these transactions. They were 
also astonished to hear him interpret and apply the Scriptures to 
their present purpose with such readiness and convincing clearness 



Life op our Lord Jesus Christ. 



581 



of argument, as carried with it a strange and unusual authority and 
efficacy. When therefore they came to the village whither they 
were going, and Jesus seemed as if he would have passed on and 
traveled farther, they desirous of his company, pressed him, in the 
strongest manner, to tarry with them that night, as it was then late, 
lo this request the great Redeemer of mankind consented ; and 
when they were sat down to supper, he took bread, and gave thanks 
to God, and brake it, and gave it to them in the same manner he 
used to do while he conversed with them upon earth before his 
death. This engaged their attention, and looking steadfastly on 
him, they perceived it was their great and beloved Master. But 
they had then no time to express their joy and astonishment to their 
benevolent Redeemer ; for he immediately vanished out of their 
sight. 

As soon as they found their Master was departed, they said one 
to another, How slow and stupid were we before, not to know him 
upon the road, while he explained to us the Scriptures ; when, 
besides the affability of his discourse, and the strength and clearness 
of his arguments, we perceived such an authority in what he said, 
and such a powerful efficacy attending his words, even striking our 
hearts with affection, that we could not but have known it, if we had 
not been remarkably stupid, to have been the very same that used to 
accompany his teaching, and was peculiar to it. This surprising 
event would not admit them to stay any longer in Emmaus. They 
returned that very night to Jerusalem, and found the apostles, with 
several other disciples, discoursing about the resurrection of their 
Master; and on their entering the room, the disciples accosted 
them, saying, " The Lord is risen indeed, and hath appeared unto 
Simon." 

They had given little credit to the reports of the women, sup- 
posing they were occasioned more by imagination than reality. But 
when a person of Peter's capacity and gravity declared he had seen 
the Lord, they began to think that he was really risen from the 
dead. And their belief was greatly confirmed by the arrival of the 
two disciples from Emmaus, who declared to their brethren how Jesus 
appeared to them on the road, and how they discovered him to be 
their Master by the circumstances before related. While the dis- 
ciples from Emmaus were thus describing the manner of the appear- 
ance of Jesus to them, and offering arguments to convince those who 
doubted the truth of it, their great Master himself put an end to 



582 Life of our Lord Jesus Christ. 

the debate, by standing in the midst of them, and saying, " Peace 
be unto you." 

This appearance of our blessed Saviour greatly terrified the dis- 
ciples, who supposed they had seen a spirit ; for having secured the 
doors of the house where they were assembled for fear of the Jews, 
and Jesus having opened the locks by his miraculous power, without 
the knowledge of any in the house, it was natural for them to think 
that a spirit only could enter. The circumstance, therefore, of the 
doors being shut, is very happily mentioned by St. John ; because 
it suggests a reason why the disciples took their Master for a spirit, 
notwithstanding many of them were convinced that he was really 
risen from the dead, and were at that moment conversing about his 
resurrection. But to dispel their fears and doubts, Jesus came for- 
ward, and spoke to them in the most endearing manner, showed 
them his hands and his feet, and desired them to handle him, in order 
to convince themselves by the united powers of their different senses, 
that it was he himself, and no spectre or apparition. " Why are ye 
troubled," said the benevolent Redeemer of mankind, "and why do 
thoughts arise in your hearts ? Behold my hands and my feet, that 
it is I myself; handle me and see, for a spirit hath not flesh and 
bones, as ye see me have." These infallible proofs sufficiently con- 
vinced the disciples of the truth of their Lord's resurrection, and 
they received him with rapture and exultation. But their joy and 
wonder had so great an effect upon their minds, that some of them, 
sensible of the great commotion they were in, suspended their belief 
till they had considered the matter more calmly. Jesus, therefore, 
knowing their thoughts, called for meat, and ate with them, in order 
to prove more fully the truth of his resurrection from the dead, and 
the reality of his presence with them on this occasion. 

After giving this farther ocular demonstration of his having van- 
quished the power of death, and opened the tremendous portals of 
the grave, he again repeated his salutation, "Peace be unto you." 
Adding, " The same commission that my Father hath given unto me, 
I give unto you ; go ye therefore into every part of the world, and 
preach the Gospel to all the children of men." Then breathing on 
them, he said, Receive ye the Holy Ghost, to direct and assist you 
in the execution of your commission. Whosoever embraces your 
doctrine, sincerely repents, and believes on me, ye shall declare unto 
him the free forgiveness of his sins, and your declaration shall be 
ratified and confirmed in the courts of heaven. And whosoever 
either obstinately rejects your doctrine, disobeys it, or behaves him- 



Life of our Lord Jesus Christ. 



583 



self unworthily after he has embraced it, his sins shall not be for- 
given him ; but the censure ye shall pass upon him on earth, shall be 
confirmed in heaven. 

Thomas, otherwise called Didymus, was absent at the meeting of 
the apostles ; nor did this happen without the special direction of 
Providence, that the particular and extraordinary satisfaction which 
was afterwards granted him, might be an abundant and undeniable 
testimony of the truth of our blessed Saviour's resurrection to all 
succeeding generations. The rest of the apostles therefore told him 
that they had seen the Lord, and repeated to him the words he had 
delivered in their hearing. But Thomas replied, " This event is of 
such great importance, that unless, to prevent all possibility of de- 
ception, I see him with mine own eyes, and feel him with mine own 
hands, putting my fingers into the print of the nails whereby he was 
fastened to the cross, and thrust my hand into his side which the 
soldiers pierced with the spear ; I will not believe that he is really 
and truly risen from the dead." 

Thus have we enumerated, in the most explicit manner, the trans- 
actions of that day on which the great Redeemer of mankind arose 
from the dead ; a day highly to be remembered by the children of 
men throughout all generations. A day, in which were fully com- 
pleted and displayed the conceptions lodged in the breasts of infinite 
wisdom ! even those thoughts of love and mercy on which the salva- 
tion of the world depended. Christians have therefore the highest 
reason to solemnize this day with gladness each returning week, by 
ceasing from their labor, arid giving up themselves to prayer, hearing 
and reading the word of God, pious meditations, and other exercises 
of religion. The redemption of mankind, which they weekly com- 
memorate, affords matter for eternal praise ; it is a subject impos- 
sible to be equaled, and whose lustre neither length of time, nor 
frequent reviewing, can either tarnish or diminish. It resembles 
the sun, which we behold always the same glorious and luminous 
object ; for the benefit we celebrate is, after so many ages, as fresh 
and beautiful as ever, and will always continue the same, flourishing 
in the memories of pious people through the endless revolutions of 
eternity. Redemption is the brightest mirror by which we contem- 
plate the goodness of the Almighty. Other gifts are only mites 
from the divine treasury ; but redemption opens, I had almost said 
exhausts, all the stores of his grace. May it be constantly the 
favorite subject of our meditations, more delightful to our musing 
minds than applause to the ambitious ear ! May it be the darling 



584 



Life of our Lord Jesus Christ. 



theme of our discourse ; sweeter to our tongues than the dropping of 
the honeycomb to the taste ! May it be our choicest comfort through 
all the changes of this mortal life ; and the reviving cordial even in 
the last extremities of dissolution itself ! 

Eight days after the resurrection of our great Redeemer, the 
blessed Jesus showed himself again to his disciples while Thomas was 
with them, and upbraided that disciple for his unbelief ; but knowing 
that it did not, like that of the Pharisees, proceed from a wicked 
mind, but from an honest heart, and a sincere desire of being satisfied 
of the truth, he thus addressed himself to his doubting disciple : 
" Thomas," said he, " since thou wilt not be contented to rely on the 
testimony of others, but must be convinced by the experience of thy 
own senses, behold the wounds in my hands, and reach hither thy 
hand, and thrust it into my side, and doubt no longer of the reality 
of my resurrection." Thomas was immediately induced to believe 
by the invitation of his dear Master, and being fully satisfied, he cried 
out, " I am abundantly convinced ; thou art indeed my Lord, the 
very same that was crucified ; and I acknowledge thine almighty 
power in having triumphed over death, and worship thee as my God." 
To which the blessed Jesus replied, " Because thou hast seen me, 
Thomas, thou hast believed that I am really risen from the dead. 
But blessed are they who, without such evidence of the senses, 
shall, upon credible testimony, be willing to believe and embrace a 
doctrine which tends so greatly to the glory of God, and the salva- 
tion of the sons of men." 

St. John adds, that the blessed Jesus appeared on several other 
occasions to his disciples after his resurrection ; and by many clear 
and infallible proofs, not mentioned by the evangelist, fully convinced 
them tkat he was alive after his passion. But those which are men- 
tioned are abundantly sufficient to excite men to believe that Jesus 
was the Son of God, the great Messiah so often foretold by the 
ancient prophets ; and by means of that belief they may attain ever- 
lasting life in the happy regions of the heavenly Canaan. 

Our blessed Saviour having, first by the angels and afterwards in 
person, ordered his disciples to repair to their respective habitations in 
Galilee, it is reasonable to think they would leave Jerusalem as soon as 
possible. This they accordingly did, and on their arrival at their re- 
spective places of abode, applied themselves to their usual occupations ; 
and the apostles returned to their old trade of fishing on the lake of 
Tiberias. Here they were toiling with their nets very early in the 
morning, and saw Jesus standing on the shore, but did not then know 



Life of our Loud Jesus Christ. 



585 



him to be their Master, as it was somewhat dark, and they were at 
a considerable distance from him. He, however, called to them, and 
asked if they had taken any fish ? To which they answered, they 
had caught nothing. He then desired them to let down their net on 
the right side of the boat, and they should not be disappointed. The 
disciples, imagining that he might be acquainted with the places pro- 
per for fishing, did as he directed them, and inclosed in their net 
such a prodigious multitude of fishes, that they were not able to draw 
it into the boat, but were forced to drag it after them in the water 
towards the shore. 

It seems they had toiled all the preceding night to no purpose ; 
and therefore such remarkable success, could not fail of causing 
various conjectures among them with regard to the stranger on the 
shore who had given them such happy advice. Some of the apostles 
declared they could not imagine who he was ; but others were per- 
suaded that this person was no other than their great and beloved 
Master. John was fully convinced of his being the Lord, and ac- 
cordingly told his thoughts to Simon Peter, who, making no doubt 
of it, girded on his fisher's coat, and leaped into the sea, in order 
to get ashore sooner than the boat could be brought to land, drag- 
ging after it a net full of large fishes. 

When the disciples came ashore, they found a fire kindled, and on it 
a fish broiling, and near it some bread. But neither being sufficient 
for the company, Jesus bade them bring some of the fish they had now 
caught, and invited them to eat with him. Thus did the blessed 
Jesus prove again to his disciples the reality of his resurrection, not 
only by eating with them, but by working a miracle like that which, 
at the beginning of his ministry, had made such an impression upon 
them as disposed them to be his constant followers. This was the 
third time that Jesus appeared publicly to a great number of his 
disciples in a body, besides showing himself at several times to par- 
ticular persons upon several occasions. 

When they had eaten, Jesus reminded Peter how diligent and 
zealous he ought to be, in order to wipe off the stain of his denying 
him when he was carried before the high priest : " Simon, son of 
Jonas," said our blessed Saviour to him, " art thou more zealous and 
affectionate in'thy love towards me than the rest of my disciples ?" 
To which Peter answered, " Yea, Lord, thou knowest that I love 
thee." He was taught modesty and diffidence by his late fall; and 
therefore would not compare himself with others, but humbly ap- 
pealed to his Master's omniscience for the sincerity of his regard to 



586 



Life of our Lord Jesus Christ. 



him. Jesus answered, " Express then thy love towards me, by the 
care of my flock committed to thy charge. Feed my lambs ; feed 
my sheep. Show thy love to me by publishing the great salvation 
I have accomplished ; and feeding the souls of faithful believers with 
that food which never perishes, but endures forever and ever. I 
well know indeed," continued the blessed Jesus, " that thou wilt con- 
tinue my faithful shepherd even until death. For the time will come, 
when thou who now girdest on thy fisher's coat voluntarily, and 
stretchest out thy hands to come to me, shalt in thine old age be girt 
by others, and forced to stretch out thy hands against thy will, in a 
very different manner, for the sake of thy constant profession of my 
religion." 

By these last words Jesus signified the manner of Peters's death, 
and that he should finally suffer martyrdom, for the glory of God 
and testimony of the truth of Christianity. 

The time being now come when the disciples were to meet their 
great Lord and Master, according to the messages he had sent them 
by the women, and in all probability appointed at some former 
appearance not mentioned by the evangelists, the brethren set out 
for the mountain in Galilee, perhaps that on which he was trans- 
figured. Here five hundred of them were gathered together, expect- 
ing the joyful sight of their great Master, after he had triumphed 
over death and the grave ; some of them not having yet seen him 
after his resurrection. 

They did not wait long before Jesus appeared, on which they were 
seized with rapture, their hearts overflowed with gladness, they 
approached their kind, their benevolent Master, and worshiped him. 
Some few indeed doubted ; it being natural for men to be afraid to 
believe what they vehemently wished, lest they should indulge them- 
selves in false joys which vanish like a morning cloud. But Jesus 
afterwards appeared frequently to them, and gave them full satisfac- 
tion, and instructed them in many things relating to their preaching 
the Gospel, establishing the church, and spreading it through the 
whole earth. 



CHAPTER XLIV. 



OUR LORD'S ASCENSION — THE RESURRECTION OP JESUS VINDICATED AGAINST THE OBJECTIONS 
OF UNBELIEVERS — COMPARISON BETWEEN MOSES AND CHRIST — GENERAL REVIEW OP THE 
LIFE AND DOCTRINES OF THE GREAT REDEEMER. 




FEW days before the feast of Pentecost, 
or the "feast of weeks," the disciples 
went up to Jerusalem, where the blessed 
Jesus made his last appearance to 
them ; and after instructing them in 
many particulars concerning the king- 
dom of God, and the manner they were 
to behave themselves in propagating the 
doctrine of the Gospel ; he put them in 



mind that, during his abode with them 
in Galilee, he had often told them that all things written in the law, 
the prophets, and the psalms, concerning him, were to be exactly 
accomplished. At the same time "he opened their understandings" 
by divine illumination, he removed their prejudices by the operation 
of his Spirit, cleared their doubts, improved their memories, 
strengthened their judgments, and enabled them to discern \he true 
meaning of the Scriptures. 

Having thus qualified them for receiving the truth, he again 
assured them, that both Moses and the prophets had foretold that 
the Messiah was to suffer in the very manner he had suffered ; that 
he was to rise from the dead on the third day as he had done ; and 
that repentance and remission of sins were to be preached in the 
Messiah's name among all nations, beginning with the Jews in 
Jerusalem. 

He next delivered unto them their commission to preach the doc- 
trine of repentance and remission of sins, in his name, among all 
nations, and to testify unto the world the exact accomplishment in 
him of all things foretold concerning the Messiah ; and to enable 
them to perform this important work, promised to bestow on them 
the gift of the Holy Spirit, which he called the promise of his 
Father, because the Almighty had promised him by his prophets. 

Having thus strengthened them for the important work they were 

(587) 



588 Life of our Lord Jesus Christ. 



going to undertake, he led them on to the Mount of Olives, as far as 
Bethany ; where, standing on a hill above the town, he told them 
that he was going to ascend to his Father ; for which reason they 
might go courageously through all the world, and preach the Gospel 
to every rational creature ; that they who believed should be ad- 
mitted into his church by the rite of baptism, in the name of the 
Father, the Son, and the Holy Ghost ; and be taught, in consequence 
of their baptism, to obey all the precepts he had enjoined them; 
that such baptized believers should receive the pardon of their sins, 
together with eternal life in the happy mansions of his Father's king- 
dom ; but such as refused to embrace the doctrines of the Gospel, 
should be forever excluded those happy regions, and have their por- 
tion in the lake that burneth with fire and brimstone ; that while 
they were employed in this work, he would be constantly with them 
to assist them by his Spirit, and protect them by his providence. 
Finally, that those who should, through their preaching, be induced 
to believe, should themselves work most astonishing miracles, by 
which the Gospel should be propagated with the greatest rapidity. 

When the blessed Jesus had spoken these things, he lifted up his 
hands and blessed them. And in the action of blessing them, he 
was parted from them in the midst of the day, a shining cloud 
receiving him out of their sight ; that is, this brilliant cloud encom- 
passed him about, and carried him up to heaven ; not suddenly, but 
at leisure, that they might behold him departing, and see the proof 
of his ascending into heaven as he had promised them. The cloud 
in which the blessed Jesus ascended was more bright and pure than 
the clearest lambent flame, being, as is supposed, no other than the 
shekinah, or glory of the Lord; the visible symbol of the divine 
presence, which had so often appeared to the patriarchs of old ; 
which filled the temple at its dedication, and which, in its greatest 
splendor, could not be beheld with mortal eyes ; for which reason it 
is called the light inaccessible. As he ascended, the flaming cloud 
that surrounded him marked his passage through the air, but gra- 
dually lost its magnitude in the eyes of those who stood below, till 
it at last vanished, together with their beloved Master, out of their 
sight. 

Thus was the great Redeemer of mankind triumphantly carried 
into heaven, where he now sitteth at the right hand of God his 
Father, to whom be honor, glory, and power, forever and ever. 
Amen. 



Life or our Lord Jesus Christ. 



589 



In this illustrious manner did the great Redeemer of mankind 
depart, after having finished the grand work which he left the bosom 
of his Father to execute; which angels with joy described was to 
happen, and which, through eternity to come, shall, at periods the 
most immensely distant from the time of its execution, be looked' 
back upon with inexpressible delight by every inhabitant of heaven ; 
for though the minute affairs of time may vanish altogether and be 
lost, when they are removed far back by the endless progression of 
duration, this object is such, that no distance, however great, can 
lessen. The kingdom of heaven is erected on the incarnation and 
sufferings of the Son of God, the kingdom and city of the Almighty, 
comprehending all the people of God in the universe, made happy 
by goodness and love, and therefore none of them can ever forget 
the foundation on which their happiness stands established. The 
human beings in particular, recovered by the labor of the Son of 
God, will view their deliverer, and look back on his stupendous 
undertaking with, the highest rapture, while they are feasting with- 
out interruption on its delicious fruits. The angels likewise, the 
celestial inhabitants of the city of God, will contemplate it with 
perpetual pleasure, as the happy means of recovering their kindred 
that were lost, and bringing them to a joint and proper subjection 
to Him who reigneth forever, and whose favor is better than life 
itself. 

From this history it is abundantly evident that our blessed Sa- 
viour showed himself to his disciples and friends only, not to the 
Jews in general. This circumstance gave Spinosa a pretence for 
raising an objection, which his disciples have considered as the 
strongest argument against our Lord's resurrection. "If," say they, 
"he really rose from the dead, to have showed himself to his enemies 
as well as to his friends, would have put the truth of his resurrec- 
tion beyond all doubt, than which nothing could be more necessary 
to the cause of Christianity ; and, therefore, the supposition of his 
having confined his appearances after his resurrection to a few select 
friends only, renders the affair extremely suspicious and improbable." 

But this argument, however plausible it may appear at first sight, 
is destitute of the least force ; because it may be demonstrated, that 
if Jesus had showed himself to his enemies, and to all the people in 
general, these appearances, instead of putting the truth of his 
resurrection beyond all doubt, would have weakened the evidence of 
it, at least in after ages ; and, consequently, have been of infinite 
prejudice to mankind ; for upon the supposition that our blessed 
35 



590 Life of our Lord Jesus Christ. 

Saviour had showed himself openly, one of these two things must 
necessarily have happened : Either his enemies, submitting to the 
evidence of their senses, would have believed his resurrection ; or 
resisting that evidence, they would reject it altogether. I shall begin 
with considering the latter. 

Those enemies of the great Redeemer of mankind, who resisted 
the evidence of their senses, or who, though really convinced, would 
not acknowledge their conviction, must have justified their disbelief, 
by affirming that the person who appeared to them, as risen from the 
dead, was not Jesus whom the Roman governor had crucified, but an 
impostor who personated him. On any other foundation their infi- 
delity would have been ridiculous and absurd ; but, if the believing 
Jews, by our Lord's appearing personally to them, would have been 
laid under a necessity of denying the reality of his resurrection, 
even though persuaded of it in their own minds, the evidence of fact 
could have gained nothing by such public appearances : because the 
generality of the Jews were not capable of passing a judgment upon 
the falsehood which Christ's enemies must have made use of to 
support their denial of his resurrection. Being unacquainted with 
Jesus, they could not certainly tell whether he was really the very 
person whom the Romans had crucified. His apostles, disciples, and 
acquaintance, who, by their long attendance on him, knew his 
stature, shape, air, voice, and manner, were the only proper persons 
by whose determination the point in dispute could be decided : con- 
sequently if our Lord had appeared to all the people, if any consi- 
derable number of his enemies had continued in their infidelity, the 
whole stress of the evidence of his resurrection must have rested on 
the evidence of the very persons, who, according to the plan 
arranged by Providence, bear witness to it now, and upon whose 
testimony the world has believed it. So that instead of gaining an 
additional evidence by the proposed method of showing Jesus pub- 
licly to all the people, we should have had nothing to trust to but 
the testimony of his disciples, and that clogged with this incum- 
brance, that his resurrection was denied by many to whom he 
appeared, and who were not convinced thereby. 

But, in the second place, it may be supposed, that in case our 
blessed Saviour had showed himself publicly, the whole nation of 
the Jews must have believed ; and that future generations would 
thus have had the fullest evidence of the truth of his resurrection. 
This, however, will not appear to be the case, if we consider, that 
the greatest part of our Lord's enemies having not given themselves 



Life of our Lord Jesus Christ. 



591 



the trouble of attending him often, cannot be supposed to have been 
so well acquainted with his person, as to know him with certainty. 
For which reason, though he had showed himself to them, even their 
belief of his resurrection must in a great measure have depended on 
the testimony of his disciples and friends. If so, it is not very pro- 
bable that his appearing publicly would have had any great effect on 
the Jews, to persuade them to embrace a crucified Messiah. It is 
far more reasonable to believe, that they would ha^e rejected the 
whole, and continued in their infidelity. 

But to give the argument all the force Deists can desire, let us 
suppose, that, in consequence of our blessed Saviour's appearing to 
all the people of the Jews, the nation in general would have been 
convinced of the truth of his resurrection, and become his disciples ; 
what advantage would the cause of Christianity have reaped from 
such effects of our Lord's public appearance ? Would the evidence 
of his resurrection have become thereby the more unquestionable ? 
Or would modern infidels have been the better disposed to believe 
in this crucified Jesus ? By no moans. For we do not find that 
men of this class are at all the more ready to believe the miracles 
of Moses in Egypt, at the Red Sea, and in the Wilderness, because 
the whole nation were witnesses of them. The truth is, had our 
blessed Redeemer persuaded all the people of the Jews, by appear- 
ing personally to them, the objections against his resurrection would 
have been ten times more numerous and forcible than they are at 
present ; for would not the whole have been called a stale trick, a 
Jewish fable, a mere political contrivance, to patch up their broken 
credit, after they had so long talked of a Messiah, who was to come 
at that time ? Besides, we should certainly have been told, that the 
government being engaged in the plot, a fraud of this kind might 
have easily been carried on, especially as the people in general 
would eagerly fall in with it ; because it was so exactly adapted to 
their prejudices, and because the few who had sagacity enough to 
detect the fraud, could have no opportunity of examining into it. 
Or, if they did examine and detect the fraud, would not have dared 
to make any discovery of it, in opposition to the whole weight of the 
state : so that they would let it pass quietly, without once calling it 
in question. 

To say the truth, the resurrection of our great Redeemer, univer- 
sally believed among the Jews, and published to the world by the 
unanimous voice of the nation, would have been liable to an infinite 
number of objections, which are all effectually cut off by the scheme 



592 



Life of our Loud Jesus Christ. 



made choice of by the wisdom of Providence : for as the people in 
general, and the rulers in particular, continued in their infidelity, 
the persons concerned in this supposed fraud, must have carried it 
on under the greatest disadvantages. 

The reason is, that instead of making many friends to assist them, 
"which a fraud of this kind requires, all men vrere their enemies, 
and interested to discover the cheat. The Jewish rulers, in parti- 
cular, gave all possible encouragement to make the strictest scrutiny 
into the fact, and into all its circumstances ; and many, doubtless, 
zealously made the inquiry with the utmost exactness. The apos- 
tles who preached the resurrection exposed themselves to the fiercest 
resentment of the men in power ; because the resurrection of our 
great Redeemer cast the greatest reflection upon those who had put 
him to death. It should also be remembered, that if the generality 
of the nation had not continued in their unbelief, the apostles, who 
preached the resurrection, would not have suffered these persecu- 
tions which in every country were raised against them, chiefly by the 
Jews ; and consequently one of the strongest arguments for the 
truth of their testimony, would have been wanting : whereas by 
their having been persecuted to death for their preaching the resur- 
rection of their great Master, they fully demonstrated how sincerely 
they believed the great fact which they preached in continual jeo- 
pardy of their lives. 

Thus have we followed our dear Redeemer through all the trans- 
actions of his life, and enlarged on the stupendous miracle of his 
resurrection, on which glorious event the whole Christian doctrine 
is founded. 

As the similarity between Christ and the lawgiver Moses, whom 
the divine Redeemer mentioned to his disciples but a short time 
before his ascension into heaven, is so very remarkable, we shall, 
as an illustration of the glorious subject, point out a few instances, 
which will evince that the prophecies of old were only to be com- 
pleted in the sufferings and death of Christ. Moses was the most 
distinguished of all the prophets, and his greatest prophecy was, 
that of another prophet to be raised up like unto himself. He was, 
at the time of this prediction, about to leave his people ; and there- 
fore to give them some comfort, he promised them another prophet. 
" The Lord thy God," said he, "will raise up unto thee a Prophet 
from the midst of thee, of thy brethren, like unto me; unto him 
ye shall hearken." Deut. xviii. 15. That this person, of whom 
Moses prophesied, was the great Redeemer of mankind, is amply 



Life of our Lord Jesus Christ. 



593 



evident ; and that Moses resembled Christ in a much greater degree 
than any other person ever did, will appear from the following cir- 
cumstances. Both Moses and Christ showed "signs" and " wonders;" 
and in these respects none of the ancient prophets were like unto 
Moses. None of them were lawgivers ; they only interpreted and 
enforced the laws of Moses. None of them had such clear commu- 
nication with God: they all saw " visions, and dreamed dreams." 
Moses and Christ are the only two who so perfectly resembled each 
other in these respects. Moses fled from his country to escape the 
hands of the king of Egypt : so did Christ, when his parents went 
into Egypt. Afterwards "the Lord said unto Moses in Midian, 
Go, return into Egypt; for all the men are dead which sought thy 
life." Exod. iv. 19. So the angel of the Lord said to Joseph, in 
nearly the same words, " Arise, and take the young child, and go 
into the land of Israel ; for they are dead which sought the young 
child's life." Mat. ii. 20. Pointing him out, as it were, for that 
Prophet who should arise like unto Moses. Moses refused to be 
called the son of Pharaoh's daughter, choosing rather to suffer afflic- 
tion : Christ refused to be made king, choosing rather to suffer the 
like. Moses, says Stephen, " was learned in all the wisdom of the 
Egyptians;" and Josephus says, that he was a very forward and 
accomplished youth, and had wisdom and knowledge above his 
years: St. Luke observes of Christ, that " he increased" betimes 
"in wisdom and stature, and in favor with God and man;" and his 
discourses in the temple with the doctors, when he was but twelve 
years old, were a proof of it. Moses was not only a lawgiver, a 
prophet, and a worker of miracles, but a king and a priest : in all 
these offices the likeness between Moses and Christ was singular. 
Moses brought darkness over the land; the sun withdrew his light 
at Christ's crucifixion: and as the darkness which spread over 
Egypt was followed by the destruction of their first-born, and of 
Pharaoh and his host ; so the darkness at Christ's death was the 
forerunner of the destruction of the Jews. Moses foretold the 
calamities which would befall the nation for their disobedience : so 
did Christ. The spirit which was in Moses was conferred in some 
degree upon the seventy elders, and they prophesied : Christ con- 
ferred miraculous powers on his seventy disciples. Moses was vic- 
torious over powerful kings and great nations : so was Christ, by 
the effects of his religion, and by the fall of those who persecuted 
his church. Moses conquered Amalek by holding up both his hands : 
Christ overcame his and our enemies when his hands were fastened 



594 



Life of our Lord Jesus Christ. 



to the cross. Moses interceded for transgressors, and caused an 
atonement to be made for them, and stopped the wrath of God : so 
did Christ. Moses ratified a covenant between God and the people, 
by sprinkling them with blood : Christ with his own blood. Moses 
desired to die for the people, and prayed that God would forgive 
them, or blot him out of his book: Christ did more; he died for 
sinners. Moses instituted the passover, when a lamb was sacrificed, 
none of whose bones were to be broken, and whose blood protected 
the people from destruction: Christ was the paschal Lamb. Moses 
lifted up the serpent, that they who looked upon it might be healed 
of their mortal wounds : by proper looking up to Christ, all such 
will be healed. All the affection of Moses towards the people, all 
hi3 cares and toils on their account, were repaid by them with in- 
gratitude, murmuring, and rebellion : the same returns the Jews 
made to Christ for all his benefits. Moses was ill-used by his own 
family ; his brother and sister rebelled against him : there was a 
time when Christ's own brethren believed not on him, and his disci- 
ples forsook him. Moses had a very wicked and perverse generation 
committed to his care and conduct ; and to enable him to rule them, 
miraculous powers were given to him, and he used his utmost endea- 
vors to make the people obedient to God, and to save them from 
ruin, but in vain ; in the space of forty-two years they all fell in 
the wilderness, except two : Christ also was given to a generation 
not less wicked and perverse, his instructions and his miracles were 
lost upon most of them, and in about the same space of time, after 
they had rejected him, they were destroyed. Moses was very meek, 
above all the men that were on the earth : so was Christ. The 
people could not enter into the land of promise until Moses was 
dead : by the death of Christ the kingdom of heaven was opened to 
believers. Moses enlightened the Jews under the dispensation of 
the old law : Christ enlightened the Christians under the Gospel. 
Moses did great wonders in the land of Egypt : Christ did great 
miracles in Judea. In the deaths of Moses and Christ there is also 
a resemblance in some circumstances : Moses died, in some sense, 
for the iniquities of the people ; it was their rebellion which was 
the occasion of it, which drew down the displeasure of God upon 
them and upon him. Moses went up in the sight of the people to 
the top of Mount Nebo, and there he died, when he was in perfect 
vigor, when "his eye was not dim, nor his natural force abated:" 
Christ suffered for the sins of men, and was led up in the presence 
of the people to Mount Calvary, where he died in the flower of his 



Life of our Lord Jesus Christ. 



595 



age, and when he was in his full natural strength. Neither Moses 
nor Christ, as far as we can collect from sacred history, were ever 
sick, or felt any bodily decay or infirmity, which would have ren- 
dered them unfit for the toils they underwent ; their sufferings were 
of another kind. 

Lastly, as Moses, a little before his death, promised " another 
prophet;" so Christ, before his death, promised "another Com- 
forter." Moses, says Ambrose, was the figure of that Preceptor 
that was to come ; who should preach the Gospel, fulfill the Old Testa- 
ment, build the New, and feed the people with celestial aliment. 

Such are the comparisons relative to the great resemblance be- 
tween Moses and Christ ; but the greatest similitude consists in their 
both being "lawgivers," which no other prophet ever was. They 
may resemble each other in many other circumstances, and a fruit- 
ful imagination may strike upon further resemblances : but what we 
have been mentioning may suffice. And we may ask, Is this simil- 
itude between Moses and Christ the effect of mere chance ? Let us 
search all the records of universal history, and see if we can find a 
man who was so like to Christ as Moses was. If we cannot find such 
an one, then have we "found him of whom Moses in the law and the 
prophets did write, Jesus of Nazareth, the Son of God." 

We shall conclude this chapter, with a few observations on the 
general conduct of our blessed Redeemer during his abode with men 
on earth. 

The human character of the blessed Jesus, as it results from the 
account given of him by the evangelists, for they have not formally 
drawn it up, is entirely different from that of all other men whatso- 
ever ; for whereas they have selfish passions deeply rooted in their 
breasts, and are influenced by them in almost every thing they do, 
Jesus was so entirely free from them, that the most severe scrutiny 
cannot furnish one single action, in the whole course of his life, 
wherein he consulted his own interest only. No ; he was influenced 
by very different motives : the present happiness and eternal welfare 
of sinners regulated his conduct ; and while others followed their re- 
spective occupations, Jesus had no other business than that of doing 
the will of his Father, and promoting the happiness of the sons of 
men. Nor did he wait till he was solicited to extend his benevolent 
hand to the distressed : " he went about doing good," and always 
accounted it " more blessed to give than to receive ;" resembling 
God rather than man. Benevolence was the very life of his soul : he 



51)6 



Life of our Lord Jesus Christ. 



not only did good to objects presented to him for relief, but he in- 
dustriously sought them out, in order to extend his compassionate 
assistance. 

It is common for persons of the most exalted faculties to be elated 
with success and applause, or dejected by censure and disappoint- 
ments ; but the blessed Jesus was never elated by the one, or de- 
pressed by the other. He was never more courageous than when he 
met with the greatest opposition and cruel treatment ; nor more hum- 
ble than when the sons of men worshiped at his feet. 

He came into the world inspired with the grandest purpose that 
ever was formed, that of saving from eternal perdition, not a single 
nation, but the whole world ; and in the execution of it, went through 
the longest and heaviest train of labors that ever was sustained, with a 
constancy and resolution on which no disadvantageous impression 
could be made by* any accident whatever. Calumny, threatenings, 
bad success, with many other evils constantly attending him, served 
only to quicken his endeavors in this glorious enterprise, which he 
unceasingly pursued, even till he had finished it by his death. 

The generality of mankind are prone to retaliate injuries received, 
and all seem to take a satisfaction in complaining of the cruelties of 
those who oppress them ; whereas the whole of Christ's labors breathed 
nothing but meekness, patience, and forgiveness, even to his bitterest 
enemies, and in the midst of the most excruciating torments. The 
words, " Father, forgive them, for they know not what they do," uttered 
by him when his enemies were nailing him to the cross, fitly express 
the temper which he maintained through the whole course of his life, 
even when assaulted by the heaviest provocations. He was destined 
to sufferings here below, in order that he might raise his people to 
honor, glory, and immortality, in the realms of bliss above ; and 
therefore patiently, yea, joyfully, submitted to all that the malice of 
earth and hell could inflict. He was vilified that we might be 
honored ; he died, that we might live forever and ever. 

To conclude : The greatest and best men have discovered the de- 
generacy and corruption of human nature, and shown them to have 
been nothing more than men ; but it was otherwise with Jesus. He 
was superior to all the men that ever lived, both with regard to the 
purity of his manners, and the perfection of his holiness. He was 
holy, harmless, undefiled, and separate from sinners. 

Whether we consider him as a teacher or as a man, " he did no 
sin, neither was guile found in his mouth." His whole life was per- 
fectly free from spot or weakness ; at the same time it was remark- 



Life of our Lord Jesus Christ. 



597 



able for the greatest and most extensive exercises of purity and good- 
ness. But never to have committed the least sin in word or deed, 
never to have uttered any sentiment that could be censured, upon the 
various topics of religion and morality which were the daily subjects 
of his discourses, and that through the course of a life filled with action, 
and led under the observation of many enemies, who had always 
access to converse with him, and who often came to find fault — is a 
pitch of perfection evidently above the reach of human nature ; and 
consequently he who possessed it must have been " divine." 

Such was the Person who is the subject of the evangelical history. 
If the reader, by reviewing his life, doctrine, and miracles, as they 
are here represented to him united into one series, has a clearer idea 
of these things than before, or observes a beauty in his actions thus 
linked together, which taken separately do not appear so fully ; if 
he feels himself touched by the character of Jesus in general, or with 
any of his sermons and actions in particular, thus simply delineated 
in writing, whose principal charms are the beauties of truth ; above 
all, if his dying so generously for men strikes him with admiration, 
or fills him with hope, in the prospect of that pardon which is thereby 
purchased for the world, — let him seriously consider with himself, 
what improvement he ought to make of the divine goodness. 

Jesus, by his death, hath set open the gate of immortality to the 
sons of men ; and by his word, spirit, and example, graciously offers 
to make them meet for the glorious rewards in the kingdom of the 
heavenly Canaan, and to conduct them into the inheritance of the 
saints in light. Let us therefore remember, that being born under 
the dispensation of his Gospel, we have from our earliest years en- 
joyed the best means of securing to ourselves an interest in that 
favor of God, which is life, and that loving-kindness, which is better 
than life. 

"We have been called to aspire after an exaltation to the nature 
and felicity of the Almighty, exhibited to mortal eyes in the man 
Christ Jesus, to fire us with the noblest ambition. His Gospel 
teaches us that we are made for eternity ; and that our present life 
is, to our future existence, as infancy is to manhood. But as in the 
former many things are to be learned, many hardships to be en- 
dured, many habits to be acquired, and that by a course of exercises 
which in themselves, though painful, and possibly useless to the 
child, yet are necessary to fit him for the business and enjoyments 
of manhood; so, while we remain in this infancy of human life, 
things are to be learned, hardships to be endured, and habits to be 



598 



Life of our Lord Jesus Christ. 



acquired by a laborious discipline, which, however painful, must be 
undergone, because necessary to fit us for the employments and 
pleasures of our riper existence in the realms above ; always remem- 
bering, that whatever our trials may be in this world, if we ask for 
God's assistance, he has promised to give it. Inflamed therefore 
with the love of immortality and its joys, let us submit ourselves to 
our heavenly Teacher, and learn of him those lessons which alone 
can render life pleasant, death desirable, and fill eternity with 
ecstatic joys. 



CHAPTER XLV. 



REMARKS ON THE PECULIAR NATURE OF THE CHRISTIAN RELIGION, THE PRINCIPLES IT 
INCULCATES, AND ITS FITNESS TO RENDER MEN HOLY AND HUMBLE HERE, AND GLORIFIED 
HEREAFTER. 




ELIGHTFUL is this scene in the life of our 
dear Lord and Saviour, and we cannot close 
it more comfortably, than by considering 
the benefits resulting from a due attendance 
to his doctrines by all who shall, by faith, 
receive and embrace the same. Probably 
none have been greater enemies to the pro- 
gress of religion, than those who delineate 
it in a gloomy and terrifying form ; nor any 
guilty of a more injurious calumny against the Gospel, than those 
who represent its precepts as rigorous impositions and unnecessary 
restraints. 

True religion is the perfection of human nature, and the founda- 
tion of uniform exalted pleasure, of public order, and private hap- 
piness. Christianity is the most excellent and the most useful 
institution, having the " promise of the life that now is, and of that 
which is to come." It is the voice of reason, it is also the language 
of Scripture: "The ways of wisdom are ways of pleasantness, and 
all her paths are peace;" and our blessed Saviour himself assures 
us, that his precepts are easy, and the burden of his religion light. 

The Christian religon is a rational service, a worship "in spirit 
and in truth;" a worship worthy of the majesty of the Almighty 
to receive, and of the nature of man to pay. It comprehends all 
we ought to believe, and all we ought to practice ; its positive rites 
are but few, of plain and easy significancy, and manifestly adapted 
to establish a sense of our obligation to God. The Gospel places 
religion, not in abstruse speculation and metaphysical subtleties ; 
not in outward show and tedious ceremony; not in superstitious 
austerities and enthusiastic visions ; but in purity of heart and holi- 
ness of life. The sum of our duty, according to our great Master him- 
self, consists in the "love of God and of our neighbor;" according 
to St. Paul, in denying ungodliness and worldly lusts, and in living 

(599) 



600 



Life of our Lord Jesus Christ. 



soberly, righteously, and godly, in this present evil world ; accord- 
ing to St. James, in visiting the fatherless and widow in affliction, 
and in keeping ourselves unspotted from the world. This is the 
constant strain and tenor of the Gospel. This it inculcates most 
earnestly, and on this it lays the greatest stress. 

But is the Christian system only a republication of the law of nature, 
or merely a refined system of morality ? No, certainly ; it is a great 
deal more : it is an act of grace ; a stupendous plan of Providence, 
designed for the recovery of mankind from a state of degradation 
and ruin, to the favor of the Almighty, and to the hopes of a happy 
immortality through a Mediator. 

Under this dispensation, true religion consists in " repentance to- 
wards God," and in "faith in the Lord Jesus Christ," as the per- 
son appointed by the supreme authority of heaven and earth to 
reconcile apostate man to his offended Creator ; as a Sacrifice for 
Sin ; our vital Head and governing Lord. This is religon, as we 
are Christians. And what hardships, what exaction, is there in all 
this ? Surely none. Nay, the practice of religion is much easier 
than the servitude of sin. 

Our rational powers, all will readily agree, are dreadfully im- 
paired, and the soul weakened by sin. The animal passions are 
strong and corrupt, and oppose the dictates of the Spirit of God; 
objects of sense make powerful impressions on the mind. We are 
in every situation surrounded with many snares and temptations. 
In such a disordered state of things, we cannot please God till 
created anew in Christ Jesus unto good works. We must be born 
again ; born from above. 

The God of all grace has planted in the human breast a quick 
sense of good and evil ; a faculty which strongly dictates right and 
wrong : and though by the strength of appetite and warmth of pas- 
sion men are often hurried into immoral practices, yet, in the begin- 
ning, especially when there has been the advantage of a good 
education, it is usually with reluctance and opposition of mind. 
What inward struggles precede ! what bitter pangs attend their sinful 
excesses ! what guilty blushes and uneasy fears ! what frightful 
prospects and pale reviews ! " Terrors are upon them, and a fire 
not blown consumeth them." To make a mock at sin, and to com- 
mit iniquity without remorse, is, in some instances, an attainment 
that requires length of time and much painful labor; more labor 
than is requisite to attain that salvation which is the glory of the 
man, the ornament of the Christian, and the chief of his happiness. 



4 



Life of our Lord Jesus Christ. 



601 



The soul can no more be reconciled to acts of wickedness and 
injustice, than the body to excess, but by suffering many bitter 
pains and cruel attacks. 

The mouth of conscience may indeed be stopped for a while by 
false principles ; its secret whispers may be drowned by the noise of 
company, and stifled by the entertainments of sense ; but this prin- 
ciple of conscience is so deeply rooted in human nature, and at the 
same time her voice is so clear and strong, that the sinner's arts 
will be unable to lull her into a lasting security. When the hour of 
calamity arrives, when sickness seizes and death approaches the 
sinner, conscience then constrains him to listen to her accusations, 
and will not suffer the temples of his head to take any rest. "There 
is no peace to the wicked;" the foundations of peace are subverted; 
they are at utter enmity with their reason, with their conscience, and 
with their God. 

Not so in the case of true religion. For when religion, pure and 
genuine, forms the temper and governs the life, conscience applauds, 
and peace takes her residence in the breast. The soul is in its 
proper state. There is order and regularity both in the faculties 
and actions. Conscious of its own integrity, and secure of the 
divine approbation, the soul enjoys a calmness not to be described. 
But why do I call this happy frame calmness only ? It is far more 
than mere calmness. The air may be calm, and the day overcast 
with thick mists and dark clouds. The pious aud virtuous mind re- 
sembles a serene day, enlightened and enlivened with the brightest 
rays of the sun. Though all without may be clouds and darkness, 
there is light in the heart of a devout man. He is satisfied with 
favor, and "filled with peace and joy in believing." In the con- 
eluding scene, the awful moment of dissolution, all is peaceful and 
serene. The immortal part quits its tenement of clay with the well- 
grounded hope of ascending to happiness and glory. 

Nor does the Gospel enjoin any duty but what is fit and reasonable. 
It calls upon all its professors to practice reverence, submission, love 
and gratitude to God; justice, truth, and universal benevolence to 
men ; and to maintain the government of our minds. And what has 
any one to object against this ? From the least to the greatest 
commandment of our dear Redeemer, there is not one which impartial 
reason can find fault with. His law is perfect ; his precepts are true 
and righteous altogether. Not even those excepted which require 
us to love our enemies, to deny ourselves, and to take up our cross. 
To forgive an injury is more generous and manly than to revenge 



602 Life of otjr Lord Jesus Christ. 

it ; to control a licentious appetite than to indulge it ; to suffer 
poverty, reproach, and even death itself, in the sacred cause of truth 
and integrity, is much wiser and better than by base compliances to 
make "shipwreck of faith and a good conscience." Thus, in a 
storm at sea, or a conflagration on the land, a man with pleasure 
abandons his lumber to secure his jewels. Piety and virtue are the 
wisest and most reasonable things in the world : vice and wickedness 
the most irrational and absurd. 

The all-wise Author of our being hath so framed our natures, and 
placed us in such relations, that there is nothing vicious but what is 
injurious ; nothing virtuous, but what is advantageous to our present 
interest, both with respect to body and mind. Meekness and 
humility, patience and universal charity and grace, give a joy un- 
known to transgressors. 

The divine virtues of truth and equity are the only bands of 
friendship, the only supports of society. Temperance and sobriety 
are the best preservatives of health and strength; but sin and de- 
bauchery impair the body, consume the substance, reduce to poverty, 
and form the direct path to an immediate and untimely death. Now 
this is the chief excellency of all laws, and what will always render 
their burden pleasant and delightful, is, that they enjoin nothing 
unbecoming or injurious. Besides, to render our duty easy, we have 
the example as well as the commands of the blessed Jesus. The 
masters of morality among the heathen gave excellent rules for the 
regulation of men's manners; but they wanted either the honesty 
or the courage to try their own arguments upon themselves. It was a 
strong presumption that the yoke of the Scribes and Pharisees was 
grievous, when they "laid heavy burdens upon men's shoulders," 
which they themselves refused to touch with one of their fingers. 
Not thus our great lawgiver, Jesus Christ, the righteous. His be- 
havior was in all respects conformable to his doctrine. His devotion 
towards God, how sublime and ardent ! Benevolence towards men, 
how great and diffusive ! He was in his life an exact pattern of 
innocence, for he "did no sin ; neither was guile found in his mouth." 
In the Son of God incarnate, is exhibited the brightest, the fairest 
resemblance of the Father that earth or heaven ever beheld, an ex- 
ample peculiarly persuasive, calculated to inspire resolution, and to 
animate us to use our utmost endeavors to imitate the divine pattern, 
the example of "the author and finisher of our faith, of him who 
loved us, and gave himself for us." Our profession and character 
as Christians, oblige us to make his example the model of our lives. 



Life of our Lord Jesus Christ. 



603 



Every motive of propriety, gratitude, and interest, constrain us to 
tread the paths he trod before us. 

We should also remember that our burden is easy ; because God, 
who " knoweth whereof we are made, who considereth that we are 
but dust," is ever ready to assist us. The heathen sages themselves 
had some notion of this assistance, though guided only by the 
glimmering lamp of reason. But what they looked upon as probable, 
the Gospel clearly and strongly asserts. We there hear the apostle 
exhorting, "Let us come boldly to the throne of grace, that we may 
obtain mercy, and find grace to help in time of need." We there 
hear the blessed Jesus himself arguing in this convincing manner : 
" If ye, being evil, know how to give good gifts unto your children, 
how much more shall your heavenly Father give the Holy Spirit to 
them that ask him !" 

We would not here be understood to mean, that the agency of the 
Spirit is irresistible, and lays a necessitating bias on all the faculties 
and affections. Were this the case, precepts and prohibitions, 
promises and threatenings, would signify nothing, and duty and 
obligation would be words without a meaning. The Spirit assisteth 
in a manner agreeably to the frame of human nature; not controlling 
the free use of reason, but by assisting the understanding, influencing 
the will, and moderating the affections. But though we may not 
be able to explain the mode of his operations, the Scriptures warrant 
us to assert, that when men are renewed and prepared for heaven, 
it is "through sanctification of the Spirit and belief of the truth." 
How enlivening the thought ! how encouraging the motive ! We are 
not left to struggle alone with the difficulties which attend the 
practice of virtue in the present imperfect state. The merciful 
Father of our spirits is ever near to help our infirmities, to enlighten 
the understanding, to strengthen good resolutions, and, in concurrence 
with our own endeavors, to make us conquerors over all opposition. 
Faithful is he to his promises, and will not suffer the sincere and well- 
disposed to be tempted above what they are able to bear. What can be 
desired more than this ? To promote the happiness of his people, every 
thing is done that is requisite; his grace is all-sufficient, his Spirit is 
able to conduct us through this vale of tears 'to never-fading bliss. 

We should also remember, that the great doctrine of the Gospel 
concerning the propitious mercy of God to all penitents through 
Christ Jesus, greatly contributes to the consolation of Christians, 
Let it be granted that the hope of pardon is essential to the religion 
of fallen creatures, and one of its first principles ; yet, considering 



604: 



Life of our Lord Jesus Christ. 



the doubts and suspicions which are apt to arise in a mind conscious 
of guilt, it is undoubtedly a great and inestimable favor to be re- 
lieved, in this respect, by a messenger from Omnipotence himself. 
This is our happiness. We are not left to depend upon consequen- 
tial reasonings, which the bulk of mankind are little used to ; but 
we are assured, that upon our true repentance we shall, through the 
mediation of Christ, receive the full remission of past sins, and be 
restored to the same state and favor with our Maker as if we had 
never transgressed his laws. Here the Gospel triumphs. With these 
assurances it abounds. Upon this head the declarations of our 
blessed Saviour and his apostles are so express and full, that every 
one who believes them, and knows himself to be a true penitent, 
must banish every doubt and fear, and rejoice with joy unspeakable. 
" Come unto me, all ye that labor and are heavy laden, and I will 
give you rest." Mat. xi. 28. "All manner of sin and blasphemy 
shall be forgiven unto men." Mat. xii. 31. "Be it known unto you, 
therefore, men and brethren, that through this man is preached unto 
you the forgiveness of sins ; and by him all that believe are justified 
from all things from which we could not be justified by the law of 
Moses." Acts xiii. 38, 39. The blood of Jesus cleanseth from all 
sin ! What grace and favor is this ! Who can dwell upon the trans- 
porting theme too long ? Now our way is plain before us, and the 
burden we are to bear is made easy. Our sins are pardonable, if 
repented of and forsaken. 

Consider this, all ye who have never yet regarded religion, but 
pursued a course of vice and sensuality all your lives long. Though 
your conduct has been base to the last degree, your case is not des- 
perate. Far from it. The God whom you have so highly offended 
commiserates your errors, is ever ready to extend his pardoning 
mercy to his most degenerate creatures, upon their faith and repent- 
ance, and is in Christ Jesus reconciling the world to himself, not 
imputing unto penitent sinners their trespasses. " Let the wicked 
therefore forsake his way, and the unrighteous man his thoughts ; 
and let him return unto the Lord, and he will have mercy upon him; 
and to our God, for he will abundantly pardon." Is. lv. 7. 

Another particular which renders the Christian religion delightful 
is, its leading to the perfect eternal life of heaven. It cannot be 
denied, but that we may draw from the light of nature strong pre- 
sumptions of a future state. The present existence does not look 
like an entire scene, but rather like the infancy of human nature, 
which is capable of arriving at a much higher degree of maturity; 



Life of our Lord Jesus Christ. 



605 



but whatever solid foundation the doctrine of a future state may- 
have in nature and reason, certain it is, through the habitual neglect 
of reflection, and the force of irregular passions, this doctrine was, 
before the coming of our blessed Saviour, very much disfigured, and 
in a great measure lost among the sons of men. 

In the heathen world a future state of rewards and punishments 
was a matter of mere speculation and uncertainty, sometimes hoped 
for, sometimes doubted of, and sometimes absolutely denied. The 
law of Moses, though of divine origin, is chiefly enforced by pro- 
mises of temporal blessings : and even in the writings of the pro- 
phets a future immortality is very sparingly mentioned, and ob- 
scurely represented; but the doctrine of our Saviour hath "brought 
life and immortality to light." In the Gospel we have a distinct 
account of another world, attended with many engaging circum- 
stances, about which the decisions of reason were dark and confused. 
We have the testimony of the Author of our religion, who was 
raised from the dead, and who afterwards, in the presence of his 
disciples, ascended into heaven. In the New Testament it is ex- 
pressly declared, that good men, when absent from the body, are 
present with the Lord. Here we are assured of the resurrection of 
the body in a glorious form, clothed with immortal vigor suited to 
the active nature of the animating spirit, and assisting its most en- 
larged operations and incessant progress towards perfection. Here 
we are assured that "the righteous shall go into life everlasting;" 
that they shall enter into the kingdom of the heavenly Canaan, 
where no ignorance shall cloud the understanding, no vice disturb 
the will. In these regions of perfection nothing but love shall pos- 
sess the soul ; nothing but gratitude employ the tongue ; there the 
righteous shall be united to an innumerable company of angels, and 
to the general assembly and church of the first-born ; there they 
shall see their exalted Redeemer at the right hand of Omnipotence, 
and sit down with him on his throne ; there they shall be admitted 
into the immediate presence of the supreme Fountain of life and 
happiness, and, beholding his face, be changed into the same image, 
from glory to glory. Here language : here imagination fails me ! 
It requires the genius, the knowledge, and the pen of an angel, to 
paint the happiness, the blissful scene of the new Jerusalem, which 
human eyes cannot behold till this mortal body shall be purified 
from its corruption, and dressed in the robes of immortality ; " eye 
hath not seen, nor ear heard, neither hath it entered into the heart 
36 



606 



Life of our Lord Jesus Christ. 



to conceive, the joys which God hath prepared for them that love 
him." 

What is the heaven of the heathens compared with the heaven of 
the Christians ? The hope, the prospect of this, is sufficient to re- 
concile us to all the difficulties that may attend our progress, sweeten 
all our labors, alleviate every grief, and silence every murmur. 

But why, says the libertine in the gayety of his heart, should 
there be any difficulties or restraint at all ? God hath made nothing 
in vain. The appetites he hath planted in the human breast are to 
be gratified. To deny or restrain them is ignominious bondage ; but 
to give full scope to every desire and passion of the heart, without 
check or control, is truly manly freedom. 

In opposition to this loose and careless way of reasoning, let it 
be considered that the liberty of a rational creature doth not con- 
sist in an entire exemption from all control, but in following the dic- 
tates of reason as the governing principle, and in keeping the 
various passions in due subordination. To follow the regular notion 
of those affections which the wise Creator hath implanted within us, 
is our duty ; but as our natural desires in this state of trial are 
often irregular, we are bound to restrain their excesses, and not to 
indulge them, but in a strict subserviency to the integrity and peace 
of our minds, and to the order and happiness of human society 
established in the world. Those who allow the supreme command to 
be usurped by sensual and brutal appetites, may promise themselves 
liberty, but are truly and absolutely the servants of corruption. To 
be vicious, is to be enslaved. "We behold with pity those miserable 
objects that are chained in the galleys, or confined in dark prisons 
and loathsome dungeons ; but much more abject and vile is the 
slavery of the sinner ! No slavery of the body is equal to the 
bondage of the mind : no chains press so closely, or gall so cruelly, 
as the fetters of sin, which corrode the very substance of the soul, 
and fret every faculty. 

It must indeed be confessed, that there are some profligates so 
hardened by custom, as to be past all feeling ; and because insensi- 
ble of their bondage, boast of this insensibility as a mark of their 
native freedom, and of their happiness. Vain men ! they might extol 
with equal propriety the peculiar happiness of an apoplexy, or the 
profound tranquillity of a lethargy. 

Thus have we endeavored to place, in a plain and conspicuous 
light, some of the peculiar excellencies of the Christian religion ; 
and from hence many useful reflections will naturally arise in the 



f 

Life of our Lord Jesus Christ. 607 

mind of every attentive reader. It is the religion of Jesus that hath 
removed idolatry and superstition, and brought immortality to light, 
when concealed under the vail of darkness almost impenetrable. This 
hath set the great truths of religion in a clear and conspicuous point 
of view, and proposed new and powerful motives to influence our minds, 
and to determine our conduct. Nothing is enjoined to be believed 
but what is worthy of God ; nothing to be practiced, but what is 
friendly to man. All the doctrines of the Gospel are rational and 
consistent ; all its precepts are truly wise, just, and good. The 
Gospel contains nothing grievous to an ingenuous mind : it debars 
us from nothing but doing harm to ourselves or to our fellow-crea- 
tures, and permits us to range any where but in the paths of danger 
and destruction. It only requires us to act up to its excellent com- 
mands, and to prefer to the vanishing pleasure of sin the smiles of 
a reconciled God, and "an eternal weight of glory." And is this a 
rigorous exaction, a heavy burden not to be endured ? How can 
sinful mortals harbor so unworthy a thought ? 

Surely no man, who is a real friend to the cause of virtue and to 
the interest of mankind, can ever be an enemy of Christianity if 
he truly understands it, and seriously reflects on its wise and useful 
tendency. It conducts us to our journey's end by the plainest and 
securest path ; where the " steps are not straightened, and where he 
that runneth stumbleth not." Let us, who live under this last and 
most gracious dispensation of God to mankind, " count all things 
but loss for the excellency of the knowledge of Christ Jesus our 
Lord;" and not suffer ourselves, by the slight cavils of unbelievers, 
to be "moved away from the hope of the Gospel." Let us demonr 
strate that we believe the superior excellency of the Christian dis- 
pensation, by conforming to its precepts. Let us show that we are 
Christians in deed and in truth ; not by endless disputes about 
trifles, and in the transports of a blind zeal, but by abounding in 
those " fruits of righteousness, which are, through Jesus Christ, to 
the praise and glory of God." 

From what has been said, we may clearly perceive how groundless 
all those prejudices are which some conceive against religion, as 
if it were a peevish, morose scheme, burdensome to human na- 
ture, and inconsistent with the true enjoyment of life. Such senti- 
ments are too apt to prevail in the heat of youth, when the spirits 
are brisk and lively, and the passions warm and impetuous ; but it 
is wholly a mistake, and a mistake of the most dangerous tendency. 
The truth is, there is no pleasure like that of a good conscience; no 



608 



Life of our Lord Jesus Christ. 



real peace but what results from a sense of the divine favor. This 
ennobles the mind, and can alone support it under all the various 
and unequal scenes of the present state of trial. This lays a sure 
foundation of an easy, comfortable life, of a serene, peaceful death, 
and of eternal joy and happiness hereafter ; whereas vice is ruinous 
to all our most valuable interests ; spoils the native beauty, and sub- 
verts the order of the soul ; renders us the scorn of man, the 
rejected of God, and, without timely repentance, will rob us of a 
happy eternity. Religion is the health, the liberty, and the happi- 
ness of the soul; sin is the disease, the servitude, and destruction 
of it. 

If this be not sufficient to convince you, let me lead you into the 
chamber of an habitual rioter, the lewd debauchee worn out in the 
cause of iniquity, " his bones full of the sins of his youth," that 
from his own mouth, as he lies on his expiring bed, you may learn 
that "the way of transgressors is hard;" and that, however sweet 
sin may be in the commission, " it strikes like a serpent, and bites 
like an adder." 

I am going, reader, to represent to you the last moments of a 
person of high birth and spirit ; of great parts and strong passions ; 
every way accomplished, but unhappily attached to those paths 
which lead to vice and destruction. His unkind treatment was the 
death of a most amiable wife ; his monstrous extravagance, in 
effect, disinherited his only child. And surely the death-bed of a 
profligate is next in horror to that abyss to which it leads. It has 
the most of hell that is visible upon earth, and he that hath seen it 
has more than faith to confirm him in his creed. I see it now, says 
the worthy divine from whom I shall borrow this relation, for who 
can forget it ? Are there in it no flames and furies ? You are igno- 
rant then of what a sacred imagination can figure ! what a guilty 
heart can feel ! How dismal it is ! The two great enemies of soul 
and body, sickness and sin, sink and confound his friends ; silence and 
darkness are the dismal scene. Sickness excludes the light of heaven 
and its blessed hope. Oh ! double darkness, more than Egyptian ! 
acutely to be felt ! 

The sad evening before the death of the noble youth, whose last 
hours suggested these thoughts, I was with him. No one else was 
there but his physician, and an intimate acquaintance whom he loved, 
and whom he had ruined. At my coming he said, " You and the 
physician are come too late. I have neither life nor hope. You 
both aim at miracles. You would raise the dead." — Heaven, I said, 



Life of our Lord Jesus Christ. 



609 



was merciful. — " Or I could not," answered he, "have been thus 
guilty. What has it not done to bless and to save me? I have been 
too strong for Omnipotence. I plucked down ruin." — I said, The 
blessed Redeemer — "Hold, hold," said he, " you wound me! This 
is the rock on which I have split. I denied his name." 

Refusing to hear any thing from me, or take any thing from the 
physician, he lay silent, as far as sudden darts of pain would permit, 
till the clock struck. Then he cried out with vehemence, " Oh time ! 
time ! It is fit thou shouldst strike thy murderer to the heart. How 
art thou fled forever ! A month ! Oh for a single week ! I ask 
not for years, though an age were too little for the much I have to 
do." 

On my saying to him, "We could not do too much ; that heaven was 
a blessed place ! 

" So much the worse," replied he, " 'tis lost ! 'tis lost ! Heaven 
is to me the severest part of hell." 

Soon after I proposed prayer. To which he answered, " Pray you 
that can ; I never prayed. I cannot pray. My conscience is too 
much wounded. I have deserted my benevolent Maker, and my 
soul is enveloped in the deepest horrors." His friend being much 
troubled, even to tears, at this, (for who could forbear ? I could not,) 
he, with a most affectionate look, said, " Keep those tears for thyself ; 
I have undone thee. Dost thou weep for me ? That's cruel. What 
can pain me more ?" 

Here his friend, too much affected, would have left him. 

"No," said he, "stay. You still may hope; therefore hear me. 
How madly have I talked ; how madly hast thou listened and be- 
lieved ! But look on my present state as a full answer to thee and 
to myself. This body is all weakness and pain ; but my soul, as if 
stung up by torment to greater strength and spirit, is full powerful 
to reason — full mighty to suffer. And that which thus triumphs 
within the jaws of mortality, is doubtless immortal. And as for a 
Deity, nothing less than an Almighty could inflict the pains I feel." 

I was about to congratulate this passive involuntary confession, in 
his asserting the two prime articles of his creed, extorted by the rack 
of nature; when he thus very passionately added, "No, no! let me 
speak on. I have not long to speak. My much injured friend! my 
soul, as my body, lies in ruins ; in scattered fragments of broken 
thought ; remorse for the past throws my thoughts on the future. 
Worse dread of the future strikes it back on the past. I turn, and 
turn, and find no ray. Didst thou feel half the mountain that is on 



610 



Life of our Lord Jesus Christ. 



me, thou wouldst struggle with the martyr for his stake, and bless 
heaven for the flame — that is not an everlasting flame ; that is not 
an unquenchable fire !" 

How were we struck ! yet, soon after still more. With what an eye 
of distraction, what a face of despair, he cried out, " My principles 
have poisoned my friend : my extravagance beggared my boy ; my 
unkindness murdered my wife ! — And is there another hell? Oh, 
thou blasphemed, yet most indulgent Lord God! Hell itself is a 
refuge if it hides me from thy frown." 

Soon after, his understanding failed ; his terrified imagination 
uttered horrors not to be repeated or ever forgotten : and before the 
sun, which I hope has seen few like him, arose, this gay, young, 
noble, ingenuous, accomplished, and most wretched mortal expired. 

It must indeed be owned, it sometimes happens that men, who 
have led very wicked lives, have gone out of the world as they have 
lived in it, defying conscience, and deriding a future judgment as an 
idle fiction ; but these instances are very rare, and only prove that 
there are monsters in the moral as well as the natural world. 

It will perhaps be said, that the sons of vice and riot have plea- 
sure in sensual indulgences. Allowed : but it is altogether of the 
lower kind, empty, fleeting, and transient; "like the crackling of 
thorns under a pot, so is the mirth of the wicked." It makes a noise 
and a blaze for the present, but soon vanishes away into smoke and 
vapor. 

On the other hand, the pleasure of religion is solid and lasting, 
and will attend us through all, even the last stages of life. When 
we have passed the levity of youth, and have lost our relish for the 
gay entertainments of sense ; when old age steals upon us, and bows 
us towards the grave, this will cleave fast to us, and give us relief. 
It will be so far from terminating at death, that it then commences 
perfect, and continually improves, with new additions. 

Clad in this immortal robe, we need not fear the awful summons 
of the king of terrors, nor regret our retiring into the chambers of 
the dust. Our immortal part will wing its way to the arms of its 
omnipotent Redeemer, and find rest in the heavenly mansions of the 
Almighty. And though our earthly part, this tabernacle of clay, 
returns to its original dust and is dissolved, our joy, our consolation, 
our confidence is, that "we have a building of Grod, an house not 
made with hands, eternal in the heavens." 




CHRIST SENDING OUT THE APOSTLES. 



612 



T II E LI YES 

or THE 

HOLY APOSTLES AND EVANGELISTS. 



\ 



SAINT PETER. 



CHAPTER I. 




ACCOUNT OF THE LIFE OF ST. PETER, PRIOR TO HIS CALL TO THE APOSTLESHIP OF THE 

BLESSED JESUS. 



T. PETER was born at Bethsaida, a city 
I of Galilee, situate on the banks of the Lake 
I of Gennesareth, called also the Sea of Ga- 
I lilee, from its being situated in that country, 
and the Lake of Tiberias, from that city 
being built on its banks. The particular 
time of this great Apostle's birth cannot be 
known; the evangelists, and other writers 
among the primitive Christians, having been 
silent with regard to this particular. It is ; 
however, pretty certain that he was at least ten years older than his 
Master ; the circumstances of his being married, and in a settled course 
of life, when he first became a follower of the great Messiah, and that 
authority and respect the gravity of his person procured him among the 
rest of the Apostles, sufficiently declare this conjecture to be just. 

As he was a descendant of Abraham, he was circumcised according to 
the rites of the Mosaic law, and called by his parents Simon or Simeon, 
a name common at that time among the Jews. But after his becoming 
a disciple of the blessed Jesus, the additional title of Cephas was con- 
ferred upon him by his Master, to denote the firmness of his faith ; the 
word Cephas, in the Syriac, the common language of the Jews at that 
time, signifying a stone or rock ; and thence he is called in Greek Petros, 
and by us Peter, which implies the same thing. 

With regard to the parents of St. Peter, the evangelists have also been 
silent, except in telling us that his father's name was Jonah, who was 
highly honored by our blessed Saviour, who chose two of his sons, An- 
drew and Peter, to be his Apostles, and preachers of the glad tidings of 
salvation to the children of men. 

St. Peter in his youth was brought up to the trade of fishing, on the 
Lake of Bethsaida, famous for different kinds of fish, which excelled all 

(615) 



616 



Lives of the Apostles. 



others in the fineness of their taste. Here he followed the trade of fish- 
ing, but afterwards removed to Capernaum, where he settled ; for we find 
he had a house there jwhen our Saviour began his public ministry, and 
there he paid tribute. Nicephorus tells us that Helen, the mother of 
Constantine, erected a beautiful church over the ruins of Peter's house, 
in honor of that Apostle. 

Capernaum was as well situated as Bethsaida for carrying on his trade, 
standing at the influx of the Jordan into the Sea of Galilee, and where he 
might with equal advantage reap the fruits of an honest and industrious 
diligence. The business of Peter was both mean and toilsome ; it 
exposed him to all the injuries of the weather, the tempestuousness of 
the sea, and the darkness and horror of the night, and all to acquire a 
mean livelihood for himself and family. But meanness of worldly degree 
is no obstacle to the favor of God ; nay, if we review the state of Chris- 
tianity, from its rise to the present period, we shall find that its votaries 
consist rather of persons of humble and lowly stations of life, than of 
the great, the dignified, and the opulent. And herein are manifested the 
wise and admirable methods used by Divine Providence, iu making choice 
of such mean and unlikely instruments in planting and propagating the 
Christian religion in the world. Men who are destitute of the advan- 
tages of education, and brought up to the meanest employments, were 
chosen to confound the wise and overturn the learning of the great. 
Such were the persons whom the Almighty sent to propagate the religion 
of his Son ; to silence the wise, the scribe, and the disputer of this world, 
and to make foolish the wisdom of the earth. For though the Jews 
required a sign, and the Greeks sought after wisdom ; though the preach- 
ing of a crucified Saviour made no impression on the former, and wisdom 
became of little avail to the latter ; yet by this preaching God was 
pleased to save them that believed, and in the event made it appear that 
the wisdom of God passeth all understanding, — that so the honor of all 
may redound to himself, " that no flesh should glory in his presence, but 
that he that glorieth should glory in the Lord." 



CHAPTER II. 

THE MANNER BY WHICH PETER ARRIVED. TO THE KNOWLEDGE OF THE BLESSED JESUS, 
AND OF HIS CALL TO THE DIS OIPLESHIP. 

F what sect the Apostle was sacred history hath not 
ascertained. We know, indeed, that his brother 
Andrew was a follower of John the Baptist, that 
preacher of repentance ; and it is very unlikely that 
he who was ready to carry his brother the early 
MMB tidings of the Messiah, that "the Sun of righteous- 
^% JS ^^BBl ness" was already risen in those parts, should not 
'=^^-=ll^y£s^ be equally solicitous to bring him under the disci- 
pline and influence of John the Baptist, the day- 
star which appeared to usher in the appearance of the Son of God. 
Besides, Peter's great readiness and curiosity, at the first news of Christ's 
appearing, to come to hirn and converse with him, shows that his expec- 
tation had been awakened, and some glimmering rays of hope conveyed 
to him by the preaching and ministry of John, who was " the voice of 
one crying in the wilderness, Prepare ye the way of the Lord, make his 
paths straight." 

He became acquainted with the immaculate Lamb of God in the follow- 
ing manner : the blessed Jesus, having spent thirty years in the solitude 
of a private life, had lately been baptized by John in Jordan, and there 
owned by the solemn attestation of heaven to be the Son of God ; where- 
upon he was immediately hurried into the wilderness, and there for forty 
days maintained a personal contest with the devil. But, having con- 
quered this great enemy of mankind, he returned to "the place beyond 
Jordan," where John was baptizing his proselytes, and endeavoring to 
answer the Jews, who had sent a deputation to him to inquire concerning 
this new Messiah that appeared among them. To satisfy these curious 
inquiries of Israel, John faithfully related every thing he knew concern- 
ing him ; gave him the greatest character, and soon after pointed him 
out to his disciples : upon which two of them followed the great Re- 
deemer of mankind, one of whom was Andrew, Simon's brother. 

Nor did he conceal the joyful discovery he had made ; for early in the 
morning he hastened to acquaint his brother Simon that he had found the 
Messiah. It is not enough to be happy alone : grace is a communicative 
principle, that, like the circles in the water, delights to multiply itself, 
and to diffuse its influences all around, especially on those whom nature 
has placed nearest to us. I have, said he with rapture to his brother, 

(61T) 




618 



Lives of the Apostles. 



found that eminent person, so long and signally foretold by the prophets, 
and whom all the devout and pious among the sons of Jacob so earnestly 
expected. 

Simon, who was one of those who waited for the redemption of Israel, 
ravished with the joyful news, and impatient of delay, presently followed 
his brother to the place ; and, on his arrival, our blessed Saviour imme- 
diately gave him a proof of his divinity ; saluting him at first sight by 
his name, and telling him both who he was, his name and kindred, and 
what title should soon be conferred upon him. 

The holy Jesus had now more than a year entered on his public min- 
istry, going into every part of the country, to seek opportunities of doing 
good to the children of men ; so that, by the constancy of preaching and 
the reputation of his miracles, his fame was spread throughout all Judea ; 
and multitudes of people flocked to him from all parts, to hear his doc- 
trines, and be spectators of his mighty works. 

But, to avoid this prodigious throng of people, our great Redeemer 
often retired to some solitary place, to indulge the privacies of contem- 
plation. In one of these retreats, on the banks of the Sea of Galilee, the 
multitude found him out, and ran to him from the city. Our Saviour, 
therefore, to avoid the crowd, stepped into a fishing boat which lay near 
shore, and belonged to Simon Peter, who, together with his companions, 
were on shore drying their nets, after an unsuccessful night spent in toil 
and labor. The blessed Jesus, who might have commanded, was pleased 
to entreat Peter, who now returned to his boat, to thrust off a little from 
the land, that he might instruct the people, who were gathering in pro- 
digious crowds on the borders of the lake. 

Peter gladly complied with the request of his Master, who delivered 
his heavenly doctrine to the people on the shore. As soon as he had 
ended his discourse, he resolved to seal it by a miracle, that the people 
might be persuaded he was a "teacher come from God." Accordingly, 
he ordered Simon to row farther from the shore, and cast his net into the 
sea. To which Simon answered, that they had labored the preceding 
night, and had taken nothing ; and if they could not then succeed there 
were no hopes of it now, as the day was far less proper for fishing than 
the night. But as his Master was pleased to command, he would obey ; 
and accordingly he let down his net, when, to the astonishment both of 
him and of his companions, so great a multitude of fishes were inclosed 
that they were obliged to call their partners to their assistance. Amazed 
at this miraculous draught of fishes, Simon Peter, in ecstasy of admiration, 
blended with awe and humility, fell prostrate at his Master's feet, acknow- 
ledging himself a vile and sinful person, and thinking himself unworthy 
of being admitted into the presence of a person so immediately sent 
from God. But the compassionate Son of the Most High kindly removed 
his fears j telling him that this miracle was wrought to confirm his faith, 



Peter. 



619 



and indicate to him that the Almighty had appointed a more noble em- 
ployment for him, that of saving the children of men. 

From this time Peter and his companions became the inseparable and 
constant disciples of the great Messiah, living under the rules of his dis- 
cipline and institutions. Soon after, our blessed Saviour returned to 
Capernaum with his disciples, where they found the mother-in-law of 
Peter dangerously ill of a fever. But the compassionate Jesus, who 
never omitted any opportunity of doing good to the human race, rebuked 
the disease, and, taking her by the hand, restored her in a moment to 
her former health ; demonstrating at once his power and willingness to 
relieve the sons and daughters of affliction. 



CHAPTER III 



PECULIAR TRANSACTIONS OF THIS APOSTLE, FROM THE TIME OF BEING CHOSEN, TO HIS 
BLESSED MASTER'S ENTERING THE CITY OF JERUSALEM. 



4- 





" c g |— ^n r^f^ ^f f^l HE blessed Jesus, having entered upon his 
Sj j ! [tf important mission, thought proper to se- 
lect some peculiar persons from among 
his followers to be constant witnesses of 
his miracles and doctrine, and who, after 
his departure, might be intrusted with the 
care of building his church, and planting 
that religion in the world for which he 
himself left the mansions of heaven, and 
put on the vail of mortality. In order to 
this, he withdrew privately in the evening to a solitary mountain, where 
he spent the night in solemn addresses to his Almighty Father for 
rendering the great work he was going to undertake prosperous and 
successful. 

Early the next morning, the disciples came to him, out of whom he 
made choice of twelve to be his Apostles, and the attendants on his per- 
son. These he afterwards invested with the power of working miracles, 
and sent them into different parts of Judea, in order to carry on with 
more rapidity the great work which he himself had so happily begun. 

All the evangelists, in their enumeration of these Apostles, constantly 
place Peter first. But we must not, on that account, suppose that Peter 
was invested with any personal prerogative above his brethren ; none of 
them ever intimated any such thing ; and Paul says expressly, that he 
himself was not inferior to the very chiefest Apostle. 

We have no further account of Peter in particular, till the night after 



620 



Lives of the Apostles. 



our Saviour's miraculously feeding the multitude in the wilderness. Jesus 
had ordered his disciples to take ship and pass over to the other side, 
while he sent the multitude away;, Bnt a violent storm arising, they were 
in great danger of their lives, when their great Master came unto them, 
walking on the surface of the boisterous billows, with the same ease as if 
it had been dry ground. 

At his approach the disciples were greatly terrified, supposing they 
had seen a spirit. But their compassionate Master soon dispelled their 
fears, by telling them it was he himself, and therefore they had no reason 
to be terrified. 

Peter, who was always remarkable for bold resolutions, desired his 
Master to give him leave to come to him on the water ; and on obtaining 
permission he left the ship, and walked on the sea, to meet his Saviour. 
But when he heard the deep roar around him, and the waves increase, he 
began to be afraid ; and as his faith declined his body sunk in the water ; 
so that in the greatest agony, he called for assistance to him who was 
able to save. Nor was his cry in vain ; the compassionate Redeemer of 
mankind stretched out his hand, and again placed him on the surface of 
the water, with this gentle reproof, " 0 thou of little faith, wherefore 
didst thou doubt ?" And no sooner were the blessed Jesus and his dis- 
ciples entered into the ship, when the winds ceased, the waves subsided, 
and the ship was at the land whither they were going. 

A miracle of this kind could not fail of astonishing the disciples, and 
convincing them of the divinity of his mission : accordingly, they drew 
near and worshiped him, with this confession, ."Of a truth thou art the 
Son of God." 

The next day our blessed Saviour entered the synagogue of Caper- 
naum, and, from the miracle of the loaves, took occasion to discourse con- 
cerning himself and the true manna, and the " bread which came down 
from heaven ;" opening to them the more sublime and spiritual mysteries 
of the G ospel, on which part of the audience, who expected he was going 
to erect a temporal kingdom, and re-establish the throne of David in 
Jerusalem, offended at his representing his dominion as entirely spiritual, 
departed from him, and came no more to hear his discourses. Jesus, on 
beholding this defection, turned himself towards his disciples, and asked 
them whether they also would go away ? To which Peter replied, 
" Lord, whither shall we go ? Thou hast the words of eternal life ;" to 
whom should we apply for life and salvation ? "Thou art the way, the 
truth, and the life." 

The inhabitants of Judea, who beheld with astonishment the miracles 
wrought by the blessed Jesus, had formed many conjectures concerning 
him. Our great Redeemer was not iguorant of this ; but being willing 
to hear what account his disciples would give of the various opinions of 
the people, asked them what the world said concerning him : to which 



Peter. 



621 



they replied, that some took him for John the Baptist risen from the 
dead ; some thought him to be Elias, and others Jeremiah, or one of the 
old prophets. He asked them what they themselves thought of him ; to 
which Peter, in the name of the rest, answered, " Thou art Christ, the 
Son of the living God," anointed and set apart by the Most High, to be 
the great King, Priest, and Prophet of Israel. 

This full and comprehensive declaration of Peter satisfied the inquiry 
of our blessed Saviour, who answered, " Blessed art thou, Simon Bar- 
jona ; for flesh and blood hath not revealed it unto thee, but my Father 
which is in heaven." That is, this faith which thou hast now confessed 
is not human, or built upon the testimony of man, but upon that know- 
ledge which I was sent from God to reveal unto the world : therefore, I 
say also unto thee, "that thou art Peter, and upon this rock I will build 
my church, and the gates of hell shall not prevail against it." As thy 
name signifies a rock, so shalt thou prove firm, solid, and immovable, in 
building my church, which shall be so firmly established by thy care and 
diligence upon that faith thou hast now professed, that all the assaults of 
men and devils shall not be able to destroy it. 

The disciples had no idea that their Master was to suffer death for the 
sins of the world ; on the contrary, they considered him as immortal, 
having imbibed the opinion of the Scribes and Pharisees, "that Christ 
abideth forever;" so that, when the blessed Jesus told them of the 
sufferings he must undergo at Jerusalem, what affronts and indignities he 
must suffer, and be at last put to death with all the acts of torture and 
disgrace, by a sentence of the Jewish sanhedrim, Peter, who could not 
endure the thought of his Master's suffering even the least punishment, 
much less those cruelties he had mentioned, and at last death itself, inter- 
rupted him very unseasonably, and said, "Be it far from thee, Lord ; this 
shall not be unto thee." He considered these sufferings as inconsistent 
with the character of the great Messiah, who he expected would restore 
the splendor of the throne of David his father, and reduce all the king- 
doms of the earth to his obedience. But our blessed Saviour, who came 
down from heaven to give his life a ransom for the sins of the world, and 
who valued the redemption of mankind infinitely more than his own ease 
and safety, highly resented this speech of Peter, and accordingly returned 
this sharp reproof : " Get thee behind me, Satan ; thou art an offence to 
me." Thy pernicious counsel, in seeking to oppose the design for which 
I purposely left the courts of heaven, is offensive; and thou " savorest 
not the things of God, but those that be of men." 

Some time after, the great Redeemer of the souls of men, being to re- 
ceive a specimen of his future glorification, took with him three of his 
most intimate Apostles, Peter and the two sons of Zebedee, and went 
up into a very high mountain ; and while they were employed in earnest 
addresses to the Almighty, he was transfigured before them, darting such 



622 



Lives of the Apostles. 



lustre from his face as exceeded the meridian rays of the sun in bright- 
ness ; and such beams of light issued from his garments as exceeded the 
light of the clearest day : an event and sensible representation of that 
state, when the just shall walk in white robes, and shine as the sun in the 
kingdom of their Father. During this heavenly scene, the great prophets 
Moses and Elias appeared in all the brightness and majesty of a glorified 
state, familiarly conversing with him, and discoursing of the death and 
sufferings he was shortly to undergo, and his ascension to the heavenly 
regions of bliss and happiness. 

In the mean time, Peter and the two Apostles were fallen asleep. But 
on their awaking were strangely surprised to see the Lord surrounded 
with so much glory, and those two great persons conversing with him. They, 
however, remained silent till those visitants from the courts of heaven 
were going to depart, when Peter, in rapture and ecstasy of mind, ad- 
dressed himself to his Master, declaring their infinite pleasure and delight 
in being favored with this glorious spectacle ; and desired "his leave to 
erect three tabernacles, one for him, one for Moses, and one for Elias. 
But while he was speaking, a bright cloud overshadowed these two great 
prophets, and a voice came from it, uttering these remarkable words : 
<[ This is my beloved Son, in whom I am well pleased ; hear ye him :" on 
which the Apostles were seized with the utmost consternation, and fell 
upon their faces to the ground ; but Jesus, touching them, bid them dis- 
miss their fears, and look up with confidence ; they immediately obeyed, 
but saw their Master only. 

After this heavenly scene, our blessed Lord traveled through Galilee, 
and, at his return to Capernaum, the tax-gatherers came to Peter, and 
asked whether his Master was not obliged to pay tribute ? When our 
blessed Saviour was informed of this demand, rather than give offence he 
wrought a miracle to pay it. Our great Redeemer was now going for the 
last time to Jerusalem, and he ordered two of his disciples, probably Peter 
and John, to fetch him an ass, that he might enter into the city on it, as 
had been foretold. The disciples obeyed their Master, and brought the 
ass to Jesus, who, being mounted thereon, entered the city amidst the 
hosannas of a numerous multitude, with palm branches in their hands, 
proclaiming at once both the majesty of a prince, and the triumph of a 
Saviour. 



CHAPTER IT. 



LIFE OP ST. PETER, FROM THE TIME OP THE CELEBRATION OP THE LAST PASSOVER TO THB 
CRUCIFIXION OF THE GREAT REDEEMER. 




^HE blessed Jesus proceeded from Jerusalem to 
Bethany, from whence he sent two of his disciples, 
Peter and John, to make preparations for his cele- 
brating the passover. 

Every thing being ready, our blessed Saviour 
and his Apostles entered the house, and sat down 
to table. But their great Master, who often taught 
them by example as well as precept, arose from his 
seat, laid aside his outer garment, took the towel, and pouring water into a 
basin, began to wash his disciples' feet, to teach them humility and 
charity by his own example. But on his coming to Peter, he would by 
no means admit his Master to perform so mean and condescending an 
office. What ! the Son of God stoop to wash the feet of a sinful mortal ! 
A thought which shocked the Apostle, who strenuously declared, "Thou 
Shalt never wash my feet." But the blessed Jesus told him, that if he 
washed him not, he could have no part with him ; intimating, that this 
action was mystical, and signified the remission of sins, and the purifying 
virtue of the Spirit of the Most High, to be poured upon all true Chris- 
tians. This answer sufficiently removed the scruples of Peter, who cried 
out, " Lord, not my feet only, but also my hands and my head." Wash 
me in every part, rather than let me lose my portion in thee. 

The blessed Jesus having set this pattern of humility, began to reflect 
on his approaching sufferings, and on the person who should betray him 
into the hands of wicked and cruel men, telling them that not a stranger 
or an enemy, but one of his friends, one of his Apostles, and even one 
of them who sat at the table with him, would betray him. 

This declaration exceedingly affected them all in general, and Peter in 
particular, who made signs to John to ask him particularly who it was. 
Jesus complied with this request, and gave them to understand that it 
was Judas Iscariot. 

Our great Redeemer now began the institution of his supper, that great 
and solemn institution, which he resolved to leave behind him, to be con- 
stantly celebrated in his church as a standing monument of his love in 
dying for mankind ; telling them, at the same time, that he himself was 
now going to leave them, and that " whither he went they could not 
37 (623) 



624 



Lives of the Apostles. 



come." Peter, not well understanding what he meant, asked him whither 
he was going ? To which our great Redeemer replied, that he was going 
to that place whither he could not now, but should hereafter, follow him, 
intimating the martyrdom he was to suffer for his Master's religion. 
Peter answered, that he was ready now to follow him, even if it required 
him to lay down his life. This confident presumption was not at all 
agreeable to the blessed Jesus, who told him he had promised great 
things, but would be so far from performing them, that before " the cock 
crew," he would deny him thrice. 

Supper being now ended, they sung a hymn, and departed to the 
Mount of Olives ; where Jesus again put them in mind how greatly the 
things he was going to suffer would offend them. To which Peter replied, 
that " though all men should be offended because of him, yet he himself 
would never be offended." How far will an indiscreet zeal and affection 
transport even a good man into vanity and presumption ! Peter questions 
the fidelity of others, but never doubts his own : though his Lord had 
just before reproved him for his self-sufficiency. This confidence of Peter 
inspired the rest of the Apostles with courage ; so that they declared 
their constant and unshaken adherence to their Master. 

They now repaired to the garden of Gethsemane ; and leaving the rest 
of the Apostles near the entrance, our blessed Saviour, taking with him 
Peter, James, and John, retired into the most solitary part of the gar- 
den, to enter on the preparatory scene of the great tragedy that was now 
approaching. Here the blessed Jesus labored under the bitterest agony 
that ever human nature suffered, during which he prayed with the utmost 
fervency to his Father, " offering up prayers and supplications with 
strong crying and tears ; and his sweat was as it were great drops of 
blood, falling down to the ground." 

While our blessed Redeemer was thus interceding with the Almighty, 
his three disciples were fallen asleep, though he had made three several 
visits to them, and, calling to Peter, asked him, If he could not watch one 
hour with him ? Advising them all to watch and pray, that they might 
not enter into temptation, adding, "the spirit indeed is willing, but the 
flesh is weak." What incomparable sweetness ! what generous candor 
did the Redeemer of mankind display on this occasion ! He passed the 
most charitable censure upon an action which malice and ill-nature would 
have painted in colors as black as the shades of darkness. 

The disciples were drowned in a profound security, and were buried in 
a deep sleep ; and though often awaked and informed of the approaching 
tragedy, they little regarded the admonitions, as if nothing but ease and 
softness engaged their thoughts : an action which seemed to imply the 
most amazing ingratitude, and the highest disregard for their Lord and 
Master. But he, who was compassion itself, would not impute it to their 
want of affection or disregard for his safety ; but considered it merely as 



Peter. 



625 



the effect of their infirmities, and made an excuse for them, when they 
conld make none for themselves : teaching us the useful lesson of putting 
the most favorable construction on the actions of others ; and to imitate 
the bee and not the spider, by sucking honey instead of poison from the 
various transactions of human life. 

"While he was discoursing with them, a band of soldiers from the chief 
priests and elders, preceded by the traitor Judas, to conduct and direct 
them, rushed into the gardeu, and seized the High Priest of our profes- 
sion. Peter, whose ungovernable zeal would admit of no restraint, drew 
his sword, and, without the least order from his Master, struck at one of 
the persons who seemed to be remarkably busy in binding Jesus, and cut 
off his right ear. This wild and unwarrantable zeal was very offensive to 
his Master, who rebuked Peter, and entreated the patience of the soldiers, 
while he miraculously healed the wound. But now the fidelity of the 
Apostles, which they had urged with so much confidence, was put to the 
trial. They saw their Master in the hands of a rude and inconsiderate 
band of men ; and therefore should have exerted their power to release 
him, or at least have been the companions of his sufferings, and endea- 
vored, by every kind endearing action, to have lessened his grief. But, 
alas ! instead of resisting or comforting their great Master, they forsook 
him and fled. The soldiers, after binding Jesus, led him away, and de- 
livered him to the chief priests and elders, who carried him from one tri- 
bunal to another ; first to Annas, and then to Caiaphas, where the Jewish 
sanhedrim were assembled, in order to try and condemn him. In the mean 
time Peter, who had followed the other disciples in their flight, recovered 
his spirits, and, being encouraged by his companion John, returned 
to seek his Master. Seeing him leading to the high priest's hall he followed 
at a distance to know the event ; but on his coming to the door was re- 
fused admittance, till one of the disciples, who was acquainted there, came 
out and prevailed upon the servant who kept the door to let him in. Peter, 
being admitted, repaired to the fire burning in the middle of the hall, 
round which the officers and servants were standing ; where, being ob- 
served by the maid-servant who let him in, she charged him with being 
one of Christ's disciples : but Peter publicly denied the charge, declaring 
that he did not know him, and presently withdrew into the porch, where, 
being secluded from the people, the reflection of his mind awakened his 
conscience to a quick sense of his duty, and the promise he had a few 
hours before made to his Master. But, alas ! human nature, when left 
to itself, is remarkably frail and inconstant. This Peter sufficiently ex- 
perienced ; for while he continued in the porch, another maid met him, 
and charged him with being one of the followers of Jesus of Nazareth, 
which Peter firmly denied, and, the better to gain belief, ratified it with 
an oath. About an hour after this, the servant of the high priest, he 
whose ear Peter had cut off, charged him with being a disciple of Christ, 



626 



Lives of the Apostles. 



and that he himself had seen him in the garden with him ; adding, that 
his very speech sufficiently proved that he was a Galilean. Peter, how- 
ever, still denied the fact : and, to add to his sin, ratified it not only by 
an oath, but a solemn curse and execration, that " he was not the person, 
and that he knew not the man." But no sooner had he uttered this 
denial, which was the third time, than the cock crew ; at which his Master 
turned about, and earnestly looked upon him in a manner that pierced 
him to the heart, and brought to his remembrance what his Saviour had 
more than once foretold him, namely, that he would basely and shame- 
fully deny him. Peter was now no longer able to contain his sorrow ; 
he flew from the palace of the high priest and wept bitterly, passionately 
bewailing his folly, and the aggravations of his sin. 

The fall of Peter should convince us of the miserable frailty even of the 
best of men, and effectually subdue those vain confidences which are apt 
to rise in our hearts from our own supposed strength and virtue. For as 
this great disciple fell in so scandalous a manner, who shall hereafter dare 
to depend upon the highest degree of knowledge, when one so wise, so 
perfectly satisfied of the truth of the Christian doctrine, was, after the 
fullest convictions of his own conscience, so weak and frail as to deny and 
abjure his Lord, who instructed and bought him, even at the price of his 
own blood ? Who shall presume upon his best resolutions, when he who 
declared so firm a purpose of adhering to Jesus, did, within a few hours, 
peremptorily and solemnly disown that very person for whose sake he was 
lately ready and disposed to lay down his life. We ought, therefore, on 
all occasions, to pray for and rely on the divine assistance, which alone 
can enable us to stand in a day of trial. There is, indeed, no reason to 
doubt that Peter at that time spoke the very sense of his soul ; that he 
bad an honest and sincere heart, was steadfastly determined, and, as he 
thought, able to perform what, with so much piety and affection, he in- 
tended and professed. But his misfortune was, that he did not consider 
the infirmities of human nature, promising in the warmth of his zeal more 
than he was able to perform. He relied on his own integrity, thinking 
good resolutions a sufficient defence against the most violent temptations. 
But when the assault was made, and danger with her terrifying aspect 
appeared, the event sufficiently proved that, how willing soever the spirit 
might be, yet the flesh was exceedingly frail and weak. 

We have in Peter an example for our instruction. The opinion of his 
own strength formed his ruin. So dangerous and fatal is it to lean on 
our own understandings ; to be wise, good, and safe in our own conceit ; 
when all our sufficiency, all our safety, is of God. We should also, from 
this example, remember the wisdom and goodness of the Almighty, in 
causing the faults and infirmities of his saints to be recorded in the Holy 
Scriptures, and the use we ought to make of their failings and temptations. 
Their eminent perseverance in the cause of Christ, and their as eminent 



Peter. 



627 



repentance where they did amiss, are written as a seasonable warning, and 
exhibit an instance of humiliation to all future ages ; by letting us see 
that the most perfect are but men, subject to blemishes and imperfections; 
and that the highest and purest state is no security from danger. This 
should make us very tender how we judge and despise our brethren, whose 
faults, however severely we may censure them, might probably have been 
our own, had we been in their circumstances ; for " let him that thinketh 
he standeth take heed lest he fall." We should not then promise our- 
selves such safety and freedom from temptations, in any circumstances of 
life, as to think we are incapable of committing the blackest crimes, 
should the Almighty withdraw his grace and leave us to ourselves. 



CHAPTER Y. 

AN ACCOUNT OF WHAT BEFELL THIS APOSTLE, FROM THE RESURRECTION OF HIS BLESSED 
MASTER TO HIS ASCENSION INTO HEAVEN. 

T is certain from various circumstances that Peter, after the 
crucifixion of his Lord and Master, stayed at Jerusalem, or 
at least in the neighborhood ; for when Mary Magdalene 
returned from the sepulchre to inform the disciples that the 
stone was rolled away from the door, and the body not to 
be found, Peter and John set out immediately towards the garden. John, 
who was the younger, arrived at the sepulchre first, looked into it, but did 
not enter, either out of fear or reverence to our Saviour. Peter came 
soon after, and resolutely went into the sepulchre, where he found the 
linen clothes lying together in one place, and the napkin that was about 
his head, wrapped together in another, a sufficient indication that the 
body was not stolen away ; for had that been the case, so much care and 
order would not have been observed in disposing of the linen clothes. 
But Peter did not wait long in suspense with regard to his great Lord 
and Master, for the same day Jesus appeared to him ; and as he was 
the first of the disciples who had made a signal confession of the divinity 
of the Messiah's mission, so it was reasonable he should first see him 
after his resurrection, and at the same time, to convince him that the 
crime he had been guilty of in denying him was pardoned, and that 
he was come like the good Samaritan to pour oil into the wounded 
conscience. 

Soon after, the Apostles prepared to obey the command of their great 
Master, of retiring into Galilee ; and we find that Peter, Nathaniel, the 




628 



Lives of the Apostles. 



two sons of Zebedee, and two other disciples, returned to their old trade 
of fishing in the lake. 

One morning early, as they were laboring at their employment, having 
spent the whole night to no purpose, they saw on the shore a grave 
person, who called to them, and asked them if they had any meat ; 
to which they answered, No. Cast then, replied he, the net on the right 
side of the ship, and ye shall find. They followed his directions, and 
caught a prodigious number of large fish. Astonished at such remarkable 
success, the disciples looked one upon another for some time, till John 
told Peter that the person on the shore was, doubtless, their great Lord 
and Master, whom the winds, the sea, and the inhabitants of the watery 
region were ready to obey. Peter no sooner heard the beloved disciple 
declare his opinion concerning the stranger, than his zeal took fire, 
and, notwithstanding the coldness of the season, girt on his fisher's coat, 
threw himself into the sea, and swam to shore ; his impatience to be with 
his dear Lord and Master not suffering him to stay the few minutes neces- 
sary to bring the ship to land. As soon as the disciples came on shore, 
they found a fire kindled, and fish laid upon it, either immediately created 
by the power of their divine Master, or which came ashore of its own 
accord, and offered itself to his hand. But, notwithstanding there was 
fish already on the shore, he ordered them to bring those they had now 
caught and dress them for their repast, he himself eating with them ; 
both to give them an instance of mutual love and friendship, and also to 
assure them of the truth of his human nature, since he was risen from 
the dead. When the repast was ended, our blessed Saviour addressed 
himself particularly to Peter, urging him to the utmost diligence in the 
care of souls; and, because he knew that nothing but a sincere love to him 
could support him under the trouble and dangers of so laborious and diffi- 
cult an employment, he inquired of him whether he loved him more than 
the rest of the Apostles ; mildly reproving him for his over-confident reso- 
lution. Peter, whom fatal experience had taught humility, modestly 
answered, that none knew so well as himself the integrity of his affections. 
Thou knowest the hearts of all men, nothing is hid from thee, and there- 
fore thon knowest that I love thee. The question was three several times 
repeated by our blessed Saviour, and as oftentimes answered by the 
Apostle ; it being but just that he who by a three-fold denial had given 
so much reason to question his affection, should now, by a three-fold con- 
fession, give more than common assurance of his sincere love to his Mas- 
ter ; and to each of these confessions our great Redeemer added this signal 
trial of his affection, "Feed my sheep." Instruct and teach them with 
the utmost care and the utmost tenderness. The blessed Jesus, having 
thus engaged Peter to a cheerful compliance with the dangers that might 
attend the discharge of his office, particularly intimated to him the fate 
that would attend him ; telling him that when he was young, he girt him- 



Peter. 



629 



self, lived at his pleasure, and went wherever his fancy directed him ; but 
when he should reach the term of old age, he should stretch forth his 
hands, and another should gird and bind him, and lead him whither he 
had no desire to go, intimating, as the evangelist tells us, " by what death 
he should glorify God." 

Peter was well pleased to drink the bitter cup, and make his confession 
as public as his denial, provided all would be sufficient to atone for his 
former sin. And, seeing John following, he asked his great Master what 
should be his fate, and whether he who had been the object of his Mas- 
ter's love in his lifetime, should not have as honorable a death as he that 
had denied him ? To which Jesus replied, It doth not concern thee to 
know how I shall dispose of events with regard to him : he shall see the 
destruction of the Jewish nation, and then go down to the chambers of 
the dust in peace. 

Not long after, our blessed Saviour appeared to his disciples at Jeru- 
salem, to take his last farewell of them who had attended during his public 
ministry among the sons of men. He led them out as far as Bethany, a 
small village on the Mount of Olives, where he briefly told them that 
they were the persons he had chosen to be the witnesses both of his 
death and resurrection ; a testimony which they should publish in every 
part of the world. In order to which, he would, after his ascension into 
heaven, pour out his Spirit upon them in an extraordinary manner, 
that they might be the better enabled to struggle with that violent rage 
and fury with which the doctrine of the Gospel would be opposed by 
men and devils ; adding that, in the mean time, they would return to 
Jerusalem, and there wait till those miraculous powers were given them 
from on high. 

Having finished this discourse, he laid hands upon them, and gave them 
his solemn benediction ; during which he was taken from them, and re- 
ceived up into the regions of the heavenly Canaan. The Apostles, who 
beheld their Master visibly ascend into heaven, were filled with a greater 
sense of bis glory than they had ever been while he conversed with them 
familiarly on earth. And having performed their solemn adoration to 
him, they returned to Jerusalem with great joy, there to wait for the ac- 
complishment of their great Master's promise. 

How sudden a change was now wrought in the minds of the Apostles ! 
They who were lately overwhelmed with sorrow at the very mention of 
their Lord's departure from them, beheld him now with joy and triumph ; 
they were fully satisfied of his glorious advancement to the right hand of 
Omnipotence, and of that peculiar care and providence which they were 
sure he would exercise over them, in pursuance of those great trusts he 
had committed to their care. 



CHAPTER VI. 



tRANSACTIONS OP PETER, FROM THE ASCENSION OP HIS BLESSED MASTER TO THE DIS- 
PERSION OF THE CHURCH AT JERUSALEM. 

HE Apostles, though deprived of the personal 
presence of their Lord and Master, were in- 
defatigable in fulfilling the commission they 
had received from him. The first object that 
engaged their attention, after their return to 
Jerusalem, was to fill up the vacancy in their 
number lately made by the unhappy fall and 
apostasy of Judas. In order to this they 
called together the church, and entered into 
"an upper room," when Peter, as president 
of the assembly, proposed to them the choice of a new Apostle. He put 
them in mind that Judas, one of the disciples of their great and beloved 
Master, being betrayed by his covetous and insatiable temper, had 
lately fallen from the honor of his place and ministry. That this was no 
more than what the prophet had long since foretold should come to pass, 
and that the care of the church which had been committed to him should 
devolve upon another ; that therefore it was highly necessary that some 
person who had been familiarly conversant with the blessed Jesus from 
first to last, and, consequently, a competent witness both of his doctrine 
and miracles, his death, resurrection, and ascension, should be substituted 
in his room. This, indeed, was highly requisite ; for as no witness is so 
valid and satisfactory as the testimony of an eye-witness, as the Apostles 
all along principally insisted on this, that they delivered nothing to the 
world, concerning the great Redeemer of mankind, than what they them- 
selves had seen and heard ; as his rising from the dead was a principle 
likely to meet with the greatest opposition, and which would be the most 
difficult tenet of the Gospel to be believed by the sons of men ; they urged 
this great truth incessantly, declaring that they were "eye-witnesses of 
his resurrection ;" that they had seen and felt him, eaten and familiarly 
conversed with him after his return from the chambers of the grave. It was 
therefore highly requisite that such an Apostle should be chosen : and 
accordingly two candidates were proposed ; Joseph, called Barsabbas, 
and Matthias, both qualified for the great and important office of the apos- 
tleship. And having prayed that the Divine Providence would imme- 
diately guide and direct their choice, they cast lots, and the lot fell upon 
Matthias, who was accordingly admitted to the number of the Apostles. 
(630; 




Peter. 



631 



After filling up the vacancy in the apostolic number, they spent their time 
in prayer and meditation till the feast of Pentecost ; when the promise of 
their great Master, in sending the Holy Ghost, was fulfilled. The Christian 
assembly were met as usual to perform the public services of their worship, 
when suddenly a sound like that of a mighty wind rushed in upon them ; 
representing the powerful efficacy of that divine Spirit which was now to 
be communicated to them. After which there appeared small flames of 
fire, which, in the shape of cloven tongues, descended and sat upon the 
head of each of them, to denote that their enjoyment of this gift should 
be constant and perpetual ; and not like the prophets of old, who were 
inspired only at some particular times and seasons. Upon this they were 
all immediately filled with the Holy Ghost, which in an instant enabled 
them to speak fluently several languages they had never learned, and 
probably never heard. The report of so sudden and strange an action 
was soon spread through every part of Jerusalem, which at that time 
was full of Jewish proselytes ; " devout men out of every nation under 
heaven, Parthians, Medes, Elamites, the dwellers of Mesopotamia and 
Judea, Cappadocia, Pontus, and Asia, Phrygia and Pamphylia, Egypt, 
the parts of Libya and Cyrene," from Rome, from Crete, and from 
Arabia. These no sooner heard of this miraculous effusion of the Holy 
Spirit, than they flocked in prodigious numbers to the Christian as- 
sembly, where they were amazed to hear these Galileans speaking to 
them in their own native languages, so various and so very different from 
one another. And it could not fail of exceedingly increasing the wonder 
to reflect on the meanness of the speakers, who were neither assisted by 
genius, polished by education, nor improved by use and custom. The 
disciples were destitute of all these assistances ; their parts were mean, 
their education small, and their experience in speaking before great as- 
semblies little. Yet now these persons spoke boldly, and with the greatest 
propriety, in various languages. Nor were their discourses filled with 
idle stories, or the follies of a luxuriant fancy. No, they expatiated on 
the great and admirable works of Omnipotence, and the mysteries of the 
Gospel, which human apprehension could never discover. 

This surprising transaction had different effects on the minds of the 
people; some attributing it to the effect of a miracle, and others to the 
power and strength of " new wine." Upon which the Apostles all stood 
up, and Peter, in the name of the rest, undertook to confute this injurious 
calumny. He told them that this scandalous slander proceeded from the 
spirit of malice and falsehood ; that their censure was uncharitable as it 
was unjust; that it was early in the morning, and therefore not a time 
for drinking, especially on a day set apart for devotion ; that these 
extraordinary and miraculous effects were but the accomplishment of an 
ancient prophecy, which the Almighty had expressly declared should be 
fulfilled in the times of the Messiah ; that Jesus of Nazareth had evi- 



632 



Lives of the Apostles. 



dently proved himself to be that great prophet, the Son of the Most High, 
by many unquestionable miracles, of which they themselves had been eye- 
witnesses ; and though, by the permission of Omnipotence, who was 
pleased by this means to bring about the redemption of mankind, they 
had wickedly crucified and slain him, yet God raised him from the dead ; 
nor was it consistent with the justice and goodness of the Almighty, 
especially those divine predictions made concerning him, that he should 
be confined in the chambers of the grave ; David having particularly fore- 
told, " that his flesh should rest in hope, that God would not leave his 
soul in hell, neither suffer his Holy One to see corruption ; but would 
make known to him the way of life." That this prophecy could not relate 
to David himself, as he had many ages since been reduced to dust, and 
his flesh passed through the different stages of corruption, his tomb being 
yet visible among them, and from whence he was known never to return ; 
and therefore the prophecy must relate to Christ, having never been ful- 
filled in any but him, who both died and was risen again, whereof they 
were his witnesses. Nay, that he was not only risen from the dead, but 
ascended into the highest heaven, and according to David's prediction, 

sat down on the right hand of God, until he had made his enemies his 
footstool ;" which could not be primarily meant of David, as he never as- 
cended bodily into heaven ; that therefore the whole house of Israel ought 
to believe, that this very J esus whom they had crucified was that person 
whom God had appointed to be the Messiah, the founder of the Christian 
church, and the Saviour of the world. 

This discourse, though the first that Peter ever made in public, 
deeply affected the people, and every word, like a dagger, pierced them 
to the heart, so that they cried out, " Men and brethren, what shall we 
do ?." To which Peter answered, the only way to expiate your guilt, 
obtain pardon for the many sins you have committed, and acquire the 
gift of the Holy Ghost, is to repent sincerely, and be baptized into the 
religion of this crucified Saviour. Upon these terms the promises of the 
new covenant, ratified by the death of the Son of God, will belong to you 
and your children, and to all that sincerely believe and embrace the Gospel. 
The effect of this discourse was surprising ; for great numbers of those 
who before ridiculed the religion of Jesus now acknowledged him for 
their Saviour, and flew to him for refuge from the impending storm ; and 
Luke tells us, that there were that day added to the church no less than 
three thousand souls, who were all baptized and received into the flock of 
the great Shepherd of Israel, the Bishop of our souls. A quick and 
plentiful harvest indeed 1 " This was the Lord's doing, and it is mar- 
velous in our eyes," 

Soon after this wonderful conversion, Peter and John, going up to the 
temple about three in the afternoon, near the conclusion of one of the 
solemn hours of prayer, saw a poor impotent cripple, nearly forty years 



Peter. 



633 



of age, who bad been lame from his birth, lying at the "beautiful gate of 
the temple," and asking alms of those who entered the sacred edifice. 
This miserable object moved their compassion ; and Peter, beholding 
him with attention, said, The riches of this world, the silver and gold so 
highly coveted by the sons of men, are not in my power to bestow ; but I 
possess the power of restoring life and health, and I am ready to assist 
thee. Then taking the man by the hand, he commanded him in the name 
of "Jesus of Nazareth to rise up and walk." Immediately the nerves and 
sinews were strengthened, and the several parts of the diseased members 
performed their natural functions. Upon which the man accompanied them 
into the temple, walking, exulting, and praising God. 

So strange and extraordinary a cure filled the minds of the people with 
admiration, and their curiosity drew them round the Apostles, to view 
the man who had performed it. Peter, seeing the multitude gathering 
round them, took the opportunity of speaking to them in the following 
manner : " Men and brethren, this remarkable cure should not excite your 
admiration of us, as if we had performed it by our own power. It was 
wrought in the name of Jesus of Nazareth, our crucified Master, by the 
power of that very Christ, that holy and just person whom you your- 
selves denied, and delivered to Pilate, nay, and preferred a murderer 
before him, when the governor was desirous of letting him go. But, 
though you have put him to death, yet we are witnesses that he hath 
raised him again from the dead, and that he is ascended into heaven, 
where he will remain till the great and tremendous day of general resti- 
tution. This I know was done by you and your rulers through ignorance, 
not being thoroughly convinced of the greatness and divinity of his per- 
son, the means by which the great and righteous designs of Omnipotence 
were brought about, and the prophecies concerning the person and suf- 
ferings of the Messiah, delivered by Moses, Samuel, and all the prophets, 
■ since the world began,' have been accomplished. But now it is high 
time to repent and turn to God, that your crying sins may be forgiven, 
that when the Messiah shall appear to execute judgment upon the Jewish 
nation, it may be time of comfort to you, as it will be of vengeance and 
destruction to others." 

While Peter was speaking to the people in one part of the temple, John 
was in all probability doing the same in the other ; and the success plainly 
indicated how powerful the preaching of the Apostles was—five thousand 
persons embracing the doctrines of the Gospel, and acknowledging the cru- 
cified Jesus for their Lord and Saviour. Such amazing success could not 
fail of exciting the attention and envy of the rulers of Israel. Accordingly, 
the priests and Sadducees repaired to the Roman magistrate, and intimated 
to him that, in all probability, this concourse of people would prove the 
cause of a tumult and insurrection. Upon this information, the captain 
of the temple seized on the Apostles, and cast them into prison. 



634 



Lives of the Apostles. 



The next day they were carried before the Jewish sanhedrim ; and, 
being asked by what power and authority they had done this, Peter 
boldly answered, " Be it known unto you, and to all the descendants of 
Jacob, that this miracle was wrought wholly in the name of Jesus of Na- 
zareth, whom ye yourselves have crucified and slain, and whom the 
Almighty hath raised again from the dead. This is the stone which your 
builders refused, and which is become the head of the corner. Nor is 
there any other way by which you or any of the sons of men can be saved 
but by this crucified Saviour." 

The boldness of the Apostle was admired by all, even by the court of the 
sanhedrim. And it should be remembered that these very judges were 
the persons who had so lately condemned the blessed Jesus himself, and 
had no other way of coloring their proceedings than by a second act of 
cruelty ; that the Apostles did not charge them with the crime of crucifying 
the Son of God in secret, but in the open court of judicature, and in the 
hearing of all the people. The court, after beholding them with a kind 
of astonishment, remembered that they had seen them with Jesus of 
Nazareth, and therefore ordered them to withdraw, while they debated 
among themselves what was proper to be done. It was impossible to deny 
the miracle; for it was performed before all the people, and the person 
on whom it was wrought was no stranger in Jerusalem. They therefore 
resolved to charge them strictly not to preach any more in the name of 
Jesus. Accordingly they were again called in and acquainted vvth this 
resolution of the council. To which the Apostles answered, that as they 
had received a commission from heaven to declare to all nations what they 
had seen and heard, it was certainly their duty to "obey God rather than 
man." 

The labors of the Apostles were crowned with abundant success ; and it 
seems that such was the aversion of the inveterate Jews to those who 
became converts to the faith of Christ, that they were deprived of business 
in their respective callings ; for we find that the professors of the religion of 
the holy Jesus sold their effects, and brought the money to the Apostles, 
that they might deposit it in one common treasury, and from thence supply 
the several exigencies of the church. But hypocrisy was not unknown 
among the professors of religion, even in primitive times. Ananias and 
his wife Sapphira, having embraced the doctrines of the Gospel, pre- 
tended to follow the free and generous spirit of these times, by consecrating 
and devoting their estate to the honor of God and the necessities of the 
church. Accordingly, they sold their possessions, and brought part of the 
money and laid it at the Apostles' feet ; hoping to deceive them, though 
guided by the Spirit of Omnipotence. But Peter, at his first coming in, 
asked Ananias how he could suffer Satan to fill his heart with such enor- 
mous wickedness, as to think to "deceive the Holy Ghost." That before 
it was sold, it was wholly in his own power, and afterwards the money 



Peter. 



635 



entirely at his own disposal ; so that his action was capable of no other 
interpretation, than that he had not only abused and injured man, but 
mocked the Almighty himself, who, he must know, was privy to the most 
secret thoughts. 

The Apostle had no sooner finished, than Ananias, to the great terror of 
all that were present, fell down dead by a stroke from heaven. Not long 
after, his wife came in, whom Peter reproved in the same manner he had 
done her husband, adding, that she should immediately end her life in the 
same awful manner ; upon which she was smitten by the hand of Omnipo- 
tence, and fell down dead ; sharing with her husband in the punishment, as 
she had before in the heinous crime. This remarkable instance of seve- 
rity filled all the converts with fear and trembling, and prevented, in a 
great measure, that hypocrisy and dissimulation by which others might 
flatter themselves to deceive the church. 

Such instances of severity were very extraordinary : the power of the 
Apostles was generally exerted in works of mercy and beneficence towards 
the sons and daughters of affliction. They cured all kinds of diseases, and 
cast out devils ; so that they brought the sick into the streets, and laid 
them upon beds and couches, that the shadow at least of Peter as he passed 
by might cover some of them ; well knowing that a single touch or word 
from either of the Apostles was sufficient to remove the most inveterate 
diseases. Such astonishing miracles could not fail of contributing to the 
propagation of the Gospel, and to convince the world that the Apostles 
were far more considerable persons than they at first took them to be ; and 
that poverty and meanness may be blended with true worth and genuine 
greatness. 



CHAPTER VII. 

CONCLUDING SCENES OF ST. PETER'S LIFE. 



gjjjj ITHERTO, without much violence or opposition, the 

jBgfc"' P Christian doctrine had been propagated in Jerusa- 

lem, but now a storm commenced with the death of 
the proto-martyr Stephen, nor did it end but with 
the dispersion of all the disciples, except the Apos- 
tles, by which means the glad tidings of the Gospel, 
which had till now been confined to Judea, were 
preached to the Gentile world, and an ancient prophecy fulfilled, which 
says, "out of Sion shall go forth the law, and the word of the Lord from 
Jerusalem." Thus does the Almighty bring good out of evil, and cause 
the malicious intentions of the wicked to redound to his praise. 




636 



Lives of the Apostles. 



The storm, though violent, being at length blown over, the church 
enjoyed a time of calmness and security; during which Peter went to 
visit the churches lately planted in those parts by the disciples whom the 
persecution had dispersed. And at his arrival at Lydda, he miraculously 
healed JEneas, who had been afflicted with the palsy, and confined to his 
bed eight years ; but on Peter bidding him arise in the name of Jesus, he 
was immediately restored to perfect health. Nor was the success of this 
miracle confined to iEneas and his family ; the fame of it was blazed 
through all the neighboring country, and many believed in the doctrine 
of the Son of God. It was even known at Joppa, a sea-port town about 
six miles from Lydda, and the brethren immediately sent for Peter, on 
a melancholy occasion. Tabitha, whose Greek name was Dorcas, a 
woman venerable for her piety and extensive charity, was lately dead, to 
the great loss of mankind, who loved genuine benevolence, especially the 
poor and afflicted who were supported by her charity. At Peter's arrival, 
he found her dressed for the funeral solemnity, and surrounded by mourn- 
ful widows, who showed the coats and garments wherewith she had 
clothed them, the monuments of her liberality. But Peter put them all 
out, and, kneeling down, prayed with the utmost fervency ; then turning 
to the. body, he commanded her to arise, and taking her by the hand, pre- 
sented her in perfect health to her friends and others, who were assembled 
to pay their last duties to so good a woman. This miracle confirmed those 
who had newly embraced the doctrine of Jesus, and converted many more 
to the faith. After which he stayed a considerable time at Joppa, lodging 
in the house of one Simon a tanner. 

Peter, having finished his visitation to the newly planted churches, 
returned to Jerusalem, and was indefatigable in instructing the converts 
in the religion of Jesus, and preaching the glad tidings of salvation to 
the descendants of Jacob. But he did not long continue in this pleasing 
course ; Herod Agrippa, in order to ingratiate himself into the favor of 
the Jews, put the Apostle James to death, and finding this was highly 
acceptable to that people, he resolved to extend his cruelty to Peter, and 
accordingly cast him into prison. But the churches were incessant in 
their prayers to God for his safety ; and what have mortals to fear, when 
guarded by the hand of Omnipotence ? Herod was persuaded he should 
soon accomplish his intention, and sacrifice Peter to the insatiable cruelty 
of the Jews. But the night before this intended exeemtion, a messenger 
from the court of heaven visited the gloomy horrors of the dungeon, where 
he found Peter asleep between his keepers. The angel raised him up and 
took off his chains, ordered him to gird on his garments, and follow him. 
Peter obeyed, and having passed through the first and second watch, they 
came to the iron gate leading to the city, which opened to them of its own 
accord. The angel also accompanied him through one of the streets, and 
then departed from him ; on which Peter came to himself, and perceived 



Peter. 



637 



that it was no vision, but that his great and beloved Master had really 
sent a messenger from above, and released him from prison. He therefore 
repaired to the house of Mary, where the church was assembled, and 
offering up their prayers to the throne of grace for his safety. On his 
knocking at the door, a maid who came to let him in, knowing his voice* 
ran back to tell them that Peter was at the door ; which they at first con- 
sidered as the effect of fancy ; but the damsel continuing to affirm that it 
was really true, they concluded it was his angel, or some messenger sent 
from the court of heaven. But on opening the door, they were convinced 
of their mistake, finding that it really was Peter himself, who briefly told 
them how he was delivered : and desiring them to inform his brethren of 
his being set at liberty, he retired to another place. In the morning the 
officers came from Herod to the prison, with orders to bring Peter out to 
the people, who were gathered together to behold his execution. But 
when they came to the prison, the keepers informed them that the 
Apostle had made his escape ; which so exasperated Herod, that he com- 
manded those who were intrusted with the care of the prisoner to be put 
to death. 

Some time after this miraculous deliverance of Peter, a controversy 
arose between the Jewish and Gentile converts, with regard to the obser- 
vation of the Mosaic law; a dispute which gave great uneasiness to many 
persons ; the Jews zealously contending that it was absolutely necessary to 
salvation to be circumcised, and observe the precepts of the ceremonial law 
as well as those of the Gospel. To compose this difference, it was thought 
necessary to summon a general council of the Apostles and brethren to 
meet at Jerusalem. This was accordingly done, and the case thoroughly 
debated. At last Peter stood up, and declared that God — having chosen 
him out of all the Apostles, to be the first preacher of the Gospel among 
the Gentiles — God, who was best able to judge of the hearts of men, had 
borne witness to them that they were accepted of him, by giving them his 
Holy Spirit as well as he had done the Jews, and, consequently, that 
there was no difference between them. They could not, therefore, place 
the Jewish yoke, which neither they nor their fathers were able to bear, 
upon the necks of the disciples, without tempting and provoking the Al- 
mighty, who had given sufficient reasons to believe that the Gentiles as 
well as the Jews would be saved by the grace of the Gospel. This 
declaration of Peter convinced the church, and it was unanimously 
decreed that no other burden than the temporary observance of a few 
particular precepts, equally convenient to the Jew and Gentile, should be 
imposed on them. And the decision was drawn up in an epistle, and sent 
to the several churches, for allaying the heats and controversies this dis- 
pute had occasioned. 

As we have now related the transactions of this Apostle that are 



(338 



Lives of the Apostles 



founded on Scripture authority, we shall have recourse to ancient histo- 
rians for the residue of his life. 

Peter had preached the Gospel in various parts of the world, enlarging 
the kingdom of his great Master, and spreading the glad tidings of sal- 
vation among the inhabitants of various countries ; and among the 
rest to those of Rome, then the mistress of the world. In that capital 
he is said to have continued several years, till the emperor Claudius, 
taking advantage of some seditious tumults raised by the Jews, pub- 
lished an edict whereby they were banished from Rome, and among 
the rest Peter, who returned to Jerusalem, and was present at the 
synod already mentioned. But how long he continued in the capital of 
Judea is uncertain ; for we have no account of his transactions for many 
years. This, however, is certain, that he was not idle in the service of 
his great Master ; and Eusebins tells us, from Metaphrastus, that he visited 
several of the western parts, and particularly the island of Great Britain, 
where he continued several years, spreading the glad tidings of salva- 
tion in those remote parts, and converting the several nations to the 
Christian faith. But however this be, whether Peter was or was not 
in England, it is certain that towards the latter end of Zero's reign he 
returned to Rome, where he found the minds of the people strangely 
bewildered, and hardened against the doctrines of the Gospel, by the sor- 
ceries of Simon Magus, who, as already observed, was chastized by Peter 
for his wickedness at Samaria, This monster of impiety not only opposed 
the preaching of the Apostles, but also did all in his power to render 
them and their doctrine odious to the emperor. Peter, foreseeing that 
the calumnies of Simon and his adherents would hasten his death, took 
the greater pains, and was still more assiduous to confirm those he had 
been anywise instrumental in converting to the sublime truths they had 
received. 

Ambrose tells us, that when the people perceived the danger to 
which Peter was exposed, they prayed him to quit Rome, and repair 
for a while to some secure retreat, that his life might be preserved for the 
benefit of the church. Peter, with great reluctance, yielded to their 
entreaties, and made his escape by night ; but as he passed the gate, he 
was met by a person in the form of his great and beloved Master, and on 
his asking whither he was going, answered, " To Rome, to be crucified a 
second time :" which Peter taking for a reproof of his cowardice returned 
again into the. city, and was soon after apprehended, and cast, together 
with Paul, into the Mamertme prison. Here they were confined eight 
or nine months, but spent their time in the exercise of religion^ especially 
in preaching to the prisoners, and those who resorted to them. And 
during his confinement it is generally thought Peter wrote the second 
epistle to the dispersed Jews, wherein he endeavors to confirm them in the 
belief and practice of Christianity, and to fortify them against those poi- 



Peter. 



639 



sonous and pernicious principles and actions which even then began to 
break in upon the Christian church. 

!^ero at last, returning from Achaia, entered Rome in triumph ; and 
soon after his arrival resolved that the Apostles should fall as victims and 
sacrifices to his cruelties and revenge. While the fatal stroke was daily 
expected, the Christians in Rome were continually offering up their pray- 
ers to heaven to protect those two holy persons. But the Almighty was 
now willing to put an end to their sorrows ; and, after sealing the truth 
they had preached with their own blood, to receive them into the regions 
of eternal bliss and happiness, and exchange their crowns of martyrdom 
for crowns of glory. Accordingly they were both condemned by the cruel 
emperor of Rome ; and Peter having taken his farewell of the brethren, 
especially of Paul, was taken from the prison, and led to the top of the 
Vatican Mount near the Tiber, where he was sentenced to surrender up 
his life on the cross. At his coming to the place of execution, he begged 
the favor of the officers that he might not be crucified in the common 
manner, but with his head downward; affirming that he was unworthy to 
suffer in the same posture in which the Lord had suffered before him. 
This request was accordingly complied with ; and the great Apostle Peter 
surrendered up his soul into the hands of his great and beneficent Master, 
who came down from heaven to ransom mankind from destruction, and 
open for them the gates of the heavenly Canaan. His body being taken 
down from the cross, is said to have been embalmed by Mercellinus, the 
presbyter, after the manner of the Jews, and then buried in the Vatican, 
near the Appian way, two miles from Rome. Here it remained till the 
time of pope Cornelius, who reconveyed it to Rome, where it rested in an 
obscure place till the reign of Constautine, who, from the great reverence 
he entertained for the Christian religion, erected many churches at Rome, 
and rebuilt and greatly enlarged the Vatican in honor of Peter. He 
also considerably enriched the church with gifts and ornaments : and it 
has continued increasing in riches and splendor in every age, until it is 
become one of the wonders of the world. 



38 



SAINT PAUL. 



CHAPTER I. 

ACCOUNT OF THIS APOSTLE, PROM HIS BIRTH TO HIS CONVERSION TO THE CHRISTIAN FAITH. 

HIS great Apostle of the Gentiles was a native of 
Tarsus, and a descendant from the ancient stock of 
Abraham. He belonged to the tribe of Benjamin, 
the youngest son of Jacob, who thus prophesied of 
him: "Benjamin shall raven as a wolf; in the morn- 
ing he shall devour the prey ; and at night he shall 
divide the spoil;" a prophetical character which Ter- 
tullian and others will have to be accomplished in our Apostle. For in 
his youth, or "morning of his days," he persecuted the churches, destroy- 
ing the flock of the Almighty ; he " devoured the prey:" in his declining 
age, or " evening of his days," he became a physician of the nations, 
feeding and distributing with the greatest care and assiduity the sheep of 
Christ, that great Shepherd of Israel ; he "divideth the spoil." 

Tarsus, the place of this Apostle's nativity, was the metropolis of Cilicia, 
and situated about three hundred miles distant from Jerusalem ; it was 
exceedingly rich and populous, and a Roman municipium, or free cor- 
poration, invested with the privileges of Rome by the two first emperors, 
as a reward for the citizens' firm adherence to the Caesars in the rebellion 
of Crassus. Paul was therefore born a Roman citizen, and he often 
pleads this privilege on his trials. 

It was common for the Jewish inhabitants of Tarsus to send their 
children into other cities for learning and improvement; especially to Je- 
rusalem, where they were so numerous, that they had a synagogue of their 
own, called the synagogue of the Cilicians. To this capital our Apostle 
was a.lso sent, and brought up at the school of that eminent rabbi, Ga- 
maliel, in the most exact knowledge of the law of Moses. Nor did he 
fail to profit by the instructions of that great master ; for he so diligently 
conformed himself to its precepts, that, without boasting, he asserts of 
himself, that touching the righteousness of the law he was blameless, and 
defied even his enemies to allege any thing to the contrary, even in his 
youth. He joined himself to the sect of the Pharisees, the most strict 
order of the Jewish religion ; but, at the same time, the proudest, and 
the greatest enemies to Christ and his holy religion. With regard to his 
double capacity of Jewish extraction and Roman freedom, he had two 
(640) 




Paul. 



641 



names, Saul and Paul, the former Hebrew and the latter Latin. It was 
common for the descendants of Benjamin to give the name Saul to their 
children ever since the times of the first king of Israel, who was chosen 
out of that tribe ; and Paul was a name as common among the Romans. 
We must also consider his trade of tent-making as a part of his educa- 
tion, it being a constant practice of the Jews to bring up their children 
to some honest calling, that in case of necessity they might provide for 
themselves by the labor of their own hands. 

Saul, having obtained a thorough knowledge of the science cultivated 
by the Jews, and being naturally of a very hot and fiery temper, became 
a grand champion of the law of Moses and the tradition of the elders, 
which he considered as zeal for God. This rendered him impatient of all 
opposition to the doctrine and tenets he had imbibed, and a vehement 
blasphemer and persecutor of the Christians, who were commonly reputed 
the enemies and destroyers of the Jewish economy. We must not, how- 
ever, consider our Apostle as guilty of the pride and hypocrisy of the 
Pharisees ; for he declares that he had ever been careful to act in con- 
formity to the dictates of his conscience, by which he thought himself 
bound to do " many things contrary to the name of Jesus of Nazareth." 
It was, therefore, the prejudices of his education, and the natural warmth 
of his temper, that excited him to those violent persecutions of the Chris- 
tians for which he became so famous. The first action we find him 
engaged in was the disputation he and his countrymen had with the 
martyr Stephen with regard to the Messiah. The Christian was too 
hard for them in dispute ; but they were too powerful for him in their 
civil interests ; for being enraged at his convincing arguments, they car- 
ried him before the high priest, who by false accusations condemned him 
to death. How far Saul was concerned in this cruel action it is 
impossible to say; all we know is, that "he kept the raiment of them that 
slew him." 

The storm of persecution against the church being thus begun, it 
increased prodigiously, and the poor Christians of Jerusalem were miser- 
ably harassed and dispersed. In this persecution our Apostle was a 
principal agent, searching all the adjacent parts for the afflicted saints, 
beating some in the synagogue, inflicting other cruelties, confining some 
in prison, and procuring others to be put to death. Nor could Jerusalem 
and the adjacent parts confine his fiery zeal: he applied to the sanhedrim, 
and procured a commission from that court to extend his persecution to 
Damascus. How infernally insatiable is the fury of a misguided zeal ! 
How restless and unwearied in its designs of cruelty ! It had already 
sufficiently harassed the poor Christians at Jerusalem ; but not content 
with this, it persecuted them even to strange cities, even to Damascus 
itself, whither many of them had fled for shelter, resolving to bring them 
back to Jerusalem, in order to their punishment and execution. 



642 



Liyes of the Apostles. 



The Jewish sanhedrim had not only the power of seizing and scourging 
offenders against their law within the bounds of their own country, but, 
by the connivance and favor of the Romans, might send into other coun- 
tries, where there were any synagogues that acknowledged a dependence 
in religious affairs upon the council of Jerusalem, to apprehend them ; 
and accordingly Saul was sent to Damascus to apprehend what Christians 
he could find in that city, and bring them bound to Jerusalem. But it 
was the will of Providence he should be employed in a work of a very 
different nature, and accordingly he was stopped in his journey. For as 
he was traveling between Jerusalem and Damascus, to execute the com- 
mission of the Jewish sanhedrim, a refulgent light, far exceeding the 
brightness of the sun, darted upon him, at which both he and his com- 
panions were terribly amazed and confounded, and immediately fell pros- 
trate on the ground. While they lay in this state a voice was heard in 
the Hebrew language, saying, " Saul, Saul, why persecutest thou me ? ? ' 
To which Saul replied, "Who art thou, Lord?" And was immediately 
answered, " I am Jesus, whom thou persecutest: it is hard for thee to 
kick against the pricks." As if the blessed Jesus had said, "All thy 
attempts to extirpate the faith in me will prove abortive ; and, like kick- 
ing against the goads, wound and torment thyself." Saul was sufficiently 
convinced of his folly in having acted against Jesus, whom he was now 
assured to be the true Messiah, and asked, " Lord, what wilt thou have 
me to do ?" On which the blessed Jesus replied, "Arise, and go into 
the city, and it shall be told thee what thou must do." The company 
which were with him heard the voice, but did not see the person who 
spake from heaven. In all probability they were ignorant of the Hebrew 
language, and therefore only heard a confused sound : for the Apostle 
himself tells us, that "they heard not the voice of him that spake:" 
that is, they did not understand what was spoken. The Apostle now 
arose from the earth, but found himself deprived of sight, the resplendent 
brightness of the vision being too intense for mortal eyes to behold. 
His companions, therefore, led him by the hand to the city of Damascus, 
where he entered the house of Judas, and remained there three days 
without sight, nor did he either eat or drink, but spent his time in 
prayer to the Almighty, beseeching him to pardon the sins of his igno- 
rance and blinded zeal. 

In the mean time our blessed Saviour appeared in a vision to Ananias, 
a very devout and religious man, highly esteemed by all the inhabitants of 
Damascus, though he professed the religion of the crucified Jesus, com- 
manding him to go into such a street in the city, and inquire in the house 
of Judas for "one Saul of Tarsus," then offering up the most fervent 
prayers to the throne of grace. "And the Lord said unto him, Arise, 
and go into the street which is called Straight, and inquire in the house 
of Judas for one called Saul of Tarsus j for behold he prayeth, and hath 



Paul. 



613 



seen in a vision a man named Ananias coming in, and putting his hand on 
him, that he might receive his sight." Ananias, who was ever ready to 
obey the commands of the Most High, startled at the name, having heard 
the bloody practices of Saul at Jerusalem, and what commission he was 
now come to execute in Damascus. He therefore suspected that his con- 
versation was nothing more than a snare artfully laid by him against the 
Christians. But our blessed Saviour soon removed his apprehensions, by 
telling him that his suspicions were entirely destitute of foundation : and 
that he had now taken him as a chosen vessel to preach the Gospel both 
to the Jews and Gentiles, and even before the greatest monarchs of the 
earth. "Go thy way," said he, "for he is a chosen vessel unto me, to 
bear my name before the Gentiles, and kings, and the children of Israel." 
At the same time he acquainted him with the great persecutions he 
should undergo for the sake of the Gospel : " For I will show him how 
great things he must suffer for my name's sake." This quieted the fears 
of Ananias, who immediately obeyed the heavenly vision, repaired to the 
house of Judas, and, laying his hands upon Saul, addressed him in words 
to this effect: " That Jesus," said he, " who appeared to thee in the way, 
hath sent me to restore thy sight, and by the infusion of his Spirit to give 
thee the knowledge of those truths which thou hast blindly and ignorantly 
persecuted ; but who is willing to receive thee by baptism into his church, 
and make thee a member of his body." This speech was no sooner pro- 
nounced, than there fell from his eyes thick films, resembling scales, and 
he received his sight; and after baptism conversed with the Christians of 
Damascus. Nor did he only converse with them ; he also, to the great 
astonishment of the whole church, preached the Gospel to those Chris- 
tians he came with an intention to destroy, at the same time boldly assert- 
ing, "that Jesus was the Christ, the Son of God ;" and proving it to the 
Jews with such demonstrative evidence, that they were confounded, and 
found it impossible to answer him. 



CHAPTER II. 




CONTINUATION OF THE LIFE OF ST. PAUL, FROM THE TIME OF HIS CONVERSION TILL THE 
COUNCIL "WAS HELD AT JERUSALEM. 

^if^^K^- -._ T the divine command, the miraculous convert 
. -_: ._ '- - - '• . - ? retired into Arabia Petraea, where he received 
^ - ? a revelation of all the mysteries of Chris- 
^^HHte^'~I tianity ; for he himself declares that he con- 
ferred not with flesh and blood. Having 
preached in several parts of that country 
some time, he returned again to Damascus, 
applying himself with the utmost assiduity 
to the great work of the ministry, frequent- 
ing the synagogues there, powerfully confut- 
ing the objections commonly made by the 
descendants of Jacob against Jesus of Nazareth, and converting great 
numbers of Jews and Gentiles. He was, indeed, remarkably zealous in 
his preaching, and blessed with a very extraordinary method of reason- 
ing, whereby he proved the fundamental points of Christianity beyond 
exception. This irritated the Jews to the highest degree ; and at 
length, after two or three years' continuance in those parts, they found 
means to prevail on the governor of Damascus to have him put to death. 
But they knew it would be difficult to take him, as he had so many friends 
in the city ; they therefore kept themselves in a continual watch, search- 
ing all the houses where they supposed he might conceal himself, and also 
obtained a guard from the governor to observe the gates, in order to 
prevent his escaping from them. In this distress, his Christian friends 
were far from deserting him ; they tried every method that offered to 
procure his escape ; but finding it impossible for him to pass through 
either of the gates of the city, they let him down from one of their 
houses through a window in a basket over the wall, by which means the 
cruel designs of his enemies were rendered abortive. 

Having thus escaped from his malicious persecutors, he repaired to Jeru- 
salem, and on his arrival addressed himself to the church. But they, know- 
ing well the former temper and principles of this great persecutor, shunned 
his company, till Barnabas brought him to Peter, who was not yet cast 
into prison, and to James, bishop of Jerusalem, informing them of his 
miraculous conversion, and that he had preached the Gospel with the 
greatest boldness in the synagogues of Damascus, upon which they gladly 
received him, and familiarly entertained him fifteen days. During this 
(644) 



Paul. 



645 



interval, he was remarkably assiduous in preaching the Gospel of the Son 
of God, and confuting the Hellenistic Jews with the greatest courage 
and resolution. But snares were laid for him, for malice can as easily 
cease to be as to remain inactive. Being warned by God in a vision that 
his testimony would not be received at Jerusalem, he thought proper to 
depart and preach the Gospel to the Gentiles. Accordingly, being con- 
ducted by his brethren to Csesarea Philippi, he set sail for Tarsus, his 
native city ; from whence he was soon after brought by Barnabas to An- 
tioch, to assist him in propagating Christianity in that city. In this em- 
ployment he spent one whole year, and had the satisfaction of seeing the 
Gospel flourish in a very remarkable manner. It was in this city that the 
disciples first acquired the name of Christians, before which they were 
styled Xazarenes ; but this appellation soon prevailed over all the world, 
and the latter was in a few ages almost entirely forgotten. 

About this time a terrible famine, foretold by Agabus, happened in 
several parts of the Roman empire, particularly Judea, which induced the 
Christians at Antioch to compassionate the miseries of their brethren at 
Jerusalem. They accordingly raised considerable contributions for their 
relief, which they sent to the capital of J adea, by the hands of Barnabas 
and Saul, who immediately after executing their commission returned to 
Antioch. But while they were performing the public exercises of religion, 
it was revealed to them by the Holy Ghost, that they should " set apart 
Barnabas and Saul" to preach the Gospel in other places, which was ac- 
cordingly done, and they were immediately deputed for that service by 
prayer, fasting, and the imposition of hands. The first place they visited 
was Seleucia, where they did not continue long, but sailed for Cyprus ; and 
at Salamis, a great city in that island, they preached in the synagogue of 
the Jews. From hence they removed to Paphos, the residence of Ser- 
gius Paulus the proconsul of the island, a man of great wisdom and pru- 
dence, but miserably seduced by the wicked artifices of Bar-Jesus, a 
Jewish impostor, who styled himself Elymas, or the magician, vehemently 
opposed the Apostles, and kept the proconsul from embracing the faith. 
The proconsul, however, called for the Apostles, who, after severely re- 
buking Elymas for his malicious opposition to the truth, told him the 
divine vengeance was now ready to seize upon him, and immediately he 
was deprived of his sight. The vengeance of the Almighty was remark- 
ably displayed in this punishment, by depriving him of his bodily eyes, 
who had so willfully and maliciously shut those of his mind against the 
light of the Gospel, and also endeavored to keep others in darkness and 
ignorance. This miracle convinced the proconsul of the truth of the 
doctrines taught by the Apostles, and made him a convert to the faith. 

Paul, after this remarkable success in Cyprus, repaired to Perga in 
Pamphylia, and taking another with him in the room of Mark, who was 
gone to Jerusalem, traveled to Antioch, and the metropolis of Pisidia. 



646 



Lives of the Apostles. 



Soon after their arrival, they entered the synagogue of the Jews on the 
Sabbath-day, and after the reading of the law, Paul, being invited by 
the rulers of the synagogue, addressed them, and the spirited address 
of the great Apostle carried with it its own weight, and obtained from 
the converted Gentiles a request that it should again be delivered the 
ensuing Sabbath; when almost the whole city flocked to hear the 
Apostle ; at which the Jews were filled with envy, and contradicted Paul, 
uttering many blasphemous expressions against the name of Jesus of 
Nazareth. But their opposition could not daunt the Apostles, who 
boldly declared that our blessed Saviour had charged them to preach the 
Gospel first to the Jews, but as they so obstinately rejected it, they were 
now to address themselves to the Gentiles; who hearing this, rejoiced 
exceedingly, magnifying the words of the Almighty, and many of them 
embraced the doctrines of the Gospel. This increased the malice and fury 
of the Jews, who, by false and artful insinuations, prevailed on some of 
the more bigoted and honorable women to bring over their husbands to 
their party ; by which means Paul and Barnabas were driven out of the 
city. At which the Apostles departed, shaking off the dust from their 
feet, as a testimony of the sense they had of the ingratitude and infi- 
delity of the Jews. From Antioch they went to Iconium, the metropolis 
of Lycaonia, a province of the Lesser Asia, where they entered into the 
synagogue of the Jews, notwithstanding the ill treatment they had met 
with from the Jews in other places ; for so great was their zeal for the 
Gospel, that they were not to be deterred from preaching it by ill usage, 
however great. Therefore, according to their usual method, they again 
began their preaching in the assembly of Israelites, and the Almighty so 
far assisted their endeavors, that many, both Jews and proselytes, be- 
lieved. Their success encouraged them to continue a considerable time 
in the city to instruct the converts, and confirm their faith by miracles. 
But though they had gained a considerable part of the city to the faith, 
yet many continued in their infidelity : the old leaven of Jewish malice 
began again to ferment, and the unbelieving Jews, having stirred up 
many Gentiles against the Apostles, at last prevailed on the multitude to 
stone them. But the Apostles, having timely notice of their design, fled 
from the city and traveled to Lystra, where they preached the Gospel to 
the inhabitants and those who dwelt in the adjacent country. Among 
the converts at Lystra was a man who had been lame from his mother's 
womb, and never had walked. But Paul perceiving that he had faith to 
be saved, thought proper to add the cure of his body to that of his soul, 
knowing that it would not only be beneficial to him but to all the rest of 
the believers, by confirming their faith. And that the miracle might be 
wrought in the most conspicuous manner, he in the midst of the congre- 
gation said in an audible voice to the man, " Stand upright on thy feet." 



Paul. 



647 



And the words were no sooner pronounced than his strength was at once 
restored, and he leaped up and walked. 

The people who beheld this miracle well knew that it was not wrought 
by any human power ; but having been initiated into the superstitious cus- 
toms of the heathens, they cried out, "The gods are come down to us in 
the likeness of men." Accordingly they called Barnabas Jupiter, because 
of his venerable gravity, and Paul Mercury, from his eloquence. Nor 
was it long before the whole city resounded with acclamations ; so that all 
the inhabitants gathered themselves together, and, preceded by the priest 
of Jupiter, and oxen dressed in garlands, they came to the house where 
the Apostles were, intending to do sacrifice to them. But as soon as 
Barnabas and Paul understood their intentions, they were greatly affected 
at this superstitious design ; and rending their clothes, to express their 
grief and abhorrence of the action, ran to them, crying out, " Ye men of 
Lystra, ye are mistaken in the object of your worship ; for though we have 
done many miracles in the name and by the power of Christ, yet we are 
no more than men, and subject to the same passions with yourselves, and 
preach unto you the glad tidings of salvation, that ye may forsake the 
vanities of this world, and turn to the living God, who created the heavens 
and the earth, the sea, and all the creatures they contain. This omnipo- 
tent Being suffered all nations formerly to walk in their own ways, 
though he never left himself without witness, doing the greatest good to 
the children of men ; it is he that sendeth rain from heaven, and crowneth 
the year with fruitful seasons, filling our hearts with joy and gladness." 
This argument of the Apostle's had the desired effect ; and the people 
were at last, though with difficulty, persuaded to lay aside their intended 
jdolatrous sacrifice. 

The Apostles indefatigably persevered in the execution of their impor- 
tant commission, declaring wherever they went the glad tidings of salva- 
tion, through repentance unto life and faith in the Lord Jesus Christ. 
But the malice of the Jews still pursued them ; for some of these bigoted 
Israelites coming from Antioch and Iconium exasperated and stirred up 
the multitude ; so that those very persons who could hardly be restrained 
from offering sacrifice to them, now used them like slaves, stoning them in 
so cruel a manner that Paul was thought to be dead, and as such they 
dragged him out of the city; but while the Christians of Lystra were at- 
tending on his body, probably in order to carry him to the grave, he arose 
and returned with them into the city ; and the next day departed with 
Barnabas to Derbe, where they preached the Gospel, and converted many : 
no danger being able to terrify them from the work of the ministry, and 
publishing the glad tidings of salvation in every place. They did not, 
however, long continue at Derbe, but returned to Lystra, Iconium, and 
Antioch in Pisidia, confirming the Christians of those places in the faith, 
earnestly persuading them to persevere, and not to be discouraged with 



648 



Lives of the Apostles. 



those troubles and persecutions which they must expect would attend the 
profession of the Gospel. And that the affairs of the church might be con- 
ducted with more regularity, they ordained elders and pastors, to teach, 
to instruct, and to watch over them ; and then left them to the protection 
of the Almighty, to whose care they recommended them by prayer and 
fasting. After leaving Antioch, they passed through Pisidia, and came 
to Pamphylia : and after preaching the Gospel at Perga, they went down 
to Attalia. 

Having thus finished the curcuit of their ministry, they returned back to 
Antioch in Syria, from whence they at first departed. Here they summoned 
the church, and gave them an account of their ministry, the success it had 
met in different parts, and how great a door had thus been opened for 
the conversion of the Gentile world. While Paul continued at An- 
tioch, that famous controversy with regard to the observation of the Jewish 
ceremonies in the Christian dispensation was set on foot by certain Jewish 
converts, to the great disturbance of the whole church ; and it was deter- 
mined to send Paul and Barnabas to consult with the Apostles and church 
at Jerusalem, that this affair might be settled on the most solid founda- 
tion. On their arrival at Jerusalem, they first addressed themselves to 
Peter, James, and John, the pillars of that church, by whom they were 
kindly entertained, and admitted to the right hand of fellowship : and per- 
ceiving, by the account given them by Paul, that the Gospel of the 
uncircumcision was committed to him, as that of the circumcision was to 
Peter, they agreed that Peter should preach to the J ews and Paul to the 
Gentiles. This being determined, a council was summoned, wherein Peter 
declared his opinion, and Paul and Barnabas acquainted them with the 
grea,t things God, by their ministry, had done among the Gentiles : a 
plain evidence that they were accepted by the Almighty, though uncircum- 
cised, as well as the Jews, with all their legal rites and privileges : ac- 
cordingly it was unanimously determined that the Gentiles were not under 
the obligation of the law of Moses, and therefore that some persons of 
their own church should be joined with Paul and Barnabas, to carry the 
decrees of the council to Antioch, for their further satisfaction in this 
matter. Nothing tends more to impede the progress of vital religion 
than a bigoted attachment to inessential forms and modes. 



CHAPTER III. 



TRANSACTIONS OF THIS GREAT APOSTLE FROM THE TIME OF THE SYNOD AT JERUSALEM TILL 
HIS PREACHING AT ATHENS. 




HE controversy concerning the observation 
of Jewish ceremonies in the Christian 
church, being decided in favor of Paul, he 
and his companions returned back to An- 
tioch ; and soon after Peter himself came 
down. On reading the decretal epistle in 
the church, the Jewish converts conversed 
freely and inoffensively with the Gentiles, till 
some of the Jews coming thither from Jeru- 
salem, Peter withdrew his conversation, as 
if it had been a thing unwarrantable and unlawful. By such a strange method 
of proceeding the minds of many were dissatisfied, and their conscience very 
uneasy. Paul with the greatest concern observed it, and publicly rebuked 
Peter with the sharpness and severity his unwarrantable practice deserved. 

Soon after this dispute, Paul and Barnabas resolved to visit the churches 
they had planted among the Gentiles, and Barnabas was desirous of taking 
with him his cousin Mark ; but this Paul strenuously opposed, as he had 
left them in their former journey. This trifling dispute arose to such a 
height, that these two great Apostles and fellow-laborers in the Gospel 
parted ; Barnabas, taking Mark with him, repaired to Cyprus, his native 
country ; and Paul, having made choice of Silas, and recommended the 
success of his undertaking to the care of divine providence, set forward on 
his intended journey. 

They first visited the churches of Syria and Cilicia, confirming the 
people in the faith by their instructions and exhortations. Hence they 
sailed to Crete, where Paul preached the Gospel and constituted Titus to 
be the first bishop and pastor of the island, leaving him to settle those 
affairs of the church which time would not permit the Apostle to settle him^ 
self. From hence Paul and Silas returned back into Cilicia, and came to 
Lystra, where they found Timothy, whose father was a Greek, but his 
mother a Jewish convert, and by her he had been brought up under all 
the advantages of a pious and religious education, especially with regard 
to the Holy Scriptures, which he had studied with the greatest assiduity 
and success. This person Paul designed for the companion of his 
travels, and a special instrument in the ministry of the Gospel. But 

(649) 



650 



Lives of the Apostles. 



knowing that his being nncircumcised would prove a stumbling-block to 
the Jews, he caused him to be circumcised ; being willing in lawful and 
indifferent matters to conform himself to the tempers and apprehensions 
of men, in order to save their souls. In this instance the Apostle evinced 
much prudence, well knowing that inveterate prejudices in religious matters 
are not easily overcome ; for which reason he is said to become all things 
to all men. 

Every thing being ready for their journey, Paul and his companion 
departed from Lystra, and passed through Phrygia and the country of 
Galatia, where the Apostle was entertained with the greatest kindness 
and veneration, the people looking upon him as an angel sent immediately 
from heaven ; and being by revelation forbidden to go into Asia, he was 
commanded by a second vision to repair to Macedonia to preach the 
Gospel. Accordingly, our Apostle prepared to pass from Asia into 
Europe. Here Luke joined them, and became ever after the inseparable 
companion of Paul, who, being desirous of finding the speediest passage 
into Macedonia, took ship, with his companions Silas, Luke, and Timothy, 
and came to Samothracia, an island in the JEgean Sea, not far from 
Thrace ; and the next clay he went to Xeapolis, a port of Macedonia. 
Leaving Xeapolis, they repaired to Philippi, the metropolis of that part 
of Macedonia, and a Roman colony, where they stayed some days. 

In this city Paul, according to his constant practice, preached in a 
Proseucha, or oratory of the Jews, which stood by the river side at some 
distance from the city, and was much frequented by the devout women 
of their religion, who met there to pray and hear the law. To these 
Paul preached the glad tidings of the Gospel ; and by the influence of the 
Holy Spirit converted many, especially a certain woman named Lydia, a 
Jewish proselyte, a seller of purple in that city, but a native of Thyatira. 
This woman being baptized, with her whole family, was so importunate 
with Paul and his companions to abide at her house, that they were 
constrained to accept of her invitation. During the time the Apostles 
resided in this city, they continued their daily course of worshiping at 
the same oratory; and after several days, as they were repairing to the 
same place of devotion, there met them a damsel who possessed a spirit of 
divination, by whom her masters acquired very great advantage. This 
woman followed Paul and his companions, crying out, "These men are the 
servants of the most high God, which show unto us the way of salvation.'' 
Paul at first took no notice of her, not being willing to multiply miracles 
without necessity. But when he saw her following them several days 
together, he began to be troubled; and, in imitation of his great Master, 
who would not suffer the devil to acknowledge him, lest his false and lying 
tongue should prejudice the truth in the minds of men, commanded the 
spirit in the name of Jesus to come out of her. The evil spirit with re- 
luctance obeyed, and left the damsel that very instant. This miraculous 



Paul. 



651 



cure proving a great loss to her masters, who acquired large gains from 
her soothsaying, they were filled with envy and malice against the 
Apostles ; and by their instigation the multitude arose and seized upon 
Paul and his companions, and hurried them before the magistrates and 
governors of the colony ; and accused them, as Jews, of introducing 
many innovations which were prejudicial to the state, and unlawful for 
them to comply with, as being Romans. 

The magistrates, being concerned for the tranquillity of the state, and 
jealous of all disturbances, were very forward to punish the offenders, 
against whom great numbers of the multitude testified; and therefore 
commanded the officers to strip them and scourge them severely, as sedi- 
tious persons. This was accordingly executed ; after which the Apostles 
were committed to close custody, the jailer receiving more than ordinary 
charge to keep them safely ; and he accordingly thrust them into the 
inner prison, and made their feet fast in the stocks. But the most 
obscure dungeon, or the pitchy mantle of the night, cannot intercept the 
beams of divine joy and comfort from the souls of pious men. Their 
minds were all serenity ; and at midnight they prayed and sung praises 
so loud, that they were heard in every part of the prison. Xor were 
their prayers offered to the throne of grace in vain : an earthquake shook 
the foundations of the prison, opened the doors, loosed the chains, and 
set the prisoners at liberty. 

This convulsion of nature roused the jailer from his sleep ; and con- 
cluding from what he saw that all his prisoners were escaped, he was 
going to put a period to his life ; but Paul observing him, hastily cried, 
'•Do thyself no harm, for we are all here." The keeper was now as greatly 
surprised at the goodness of the Apostles as he was before terrified at the 
thoughts of their escape ; and calling for a light, he came immediately 
into the presence of the Apostles, fell down at their feet, took them from 
the dungeon, brought them to his house, washed their stripes, and begged 
of them to instruct him in the knowledge of that God who was so mighty 
to save. Paul readily granted his request, and replied, that if he 
believed in Jesus Christ he might be saved, with his whole house : accord- 
ingly the jailer with all his family were, after competent instruction, bap- 
tized and received as members of the church of Christ. How happy a 
change does the doctrine of the Gospel make in the minds of men ! How 
does it smooth the roughest tempers, and instill the sweetest principles 
of civility and good-nature into the minds of men ! He who but a few 
moments before tyrannized over the Apostles with the most cruel usage, 
now treats them with the greatest respect and the highest marks of 
kindness. 

As soon as it was day the magistrates, either hearing what had hap- 
pened, or reflecting on what they had done as too harsh and unjustifiable, 
sent their sergeant to the jailer with orders to discharge the Apostles. 



652 



Lives of the Apostles. 



The jailer joyfully delivered the message, and bid them "depart in peace 
but Paul, that he might make the magistrates sensible what injury they 
had done them, and how unjustly they had punished him without examina- 
tion or trial, sent them word, that as they thought proper to scourge and 
imprison Romans, contrary to the laws of the empire, he expected they 
should come themselves, and make them some satisfaction. The magis- 
trates were terrified at this message ; well knowing how dangerous it was 
to provoke the formidable power of the Romans, who never suffered any 
freeman to be beaten uncondemnned ; they came therefore to the prison, 
and very submissively entreated the Apostles to depart without any far- 
ther disturbance. This small recompense for the cruel usage they had 
received was accepted by the meek followers of the blessed Jesus ; they 
left the prison, and retired to the house of Lydia, where they comforted 
their brethren with an account of their deliverance, and departed ; having 
laid the foundation of a very eminent church, as appears from Paul's 
epistle to the Philippians. 

Leaving Philippi, Paul and his companions continued their journey 
towards the west, till they came to Thessalonica, the metropolis of Mace- 
donia, about a hundred and twenty miles from Philippi. On their arrival 
at Thessalonica, Paul according to his custom went into the synagogue of 
the Jews and preached unto his countrymen; the ungrateful usage he had 
met with in other places not discouraging him in persevering in so glorious 
a work. His doctrine, however, was strenuously opposed by the Jews, 
who would not allow Jesus to be the Messiah, because of his ignominious 
death. 

During the stay of the Apostles at Thessalonica, they lodged in the 
house of a certain Christian named Jason, who entertained them very 
courteously. But the Jews would not suffer the Apostles to continue at 
rest. They refused to embrace the Gospel themselves, and therefore 
envied its success, and determined to oppose its progress. Accordingly, 
they gathered together a great number of lewd and wicked wretches, who 
beset the house of Jason, intending to take Paul and deliver him up to an 
incensed multitude. But in this they were disappointed, Paul and Silas 
being removed from thence by the Christians, and concealed in some other 
part of the city. Their fury, however, was rather exasperated than less- 
ened at losing their prey ; and, as they could not find the Apostles of the 
blessed Jesus, they determined to be revenged on Jason, who had con- 
cealed them : accordingly they seized on him, with some others of the 
brethren, and carried them before the magistrates of the city, accusing 
them, as they had before done the Apostles themselves at Philippi, of dis- 
turbing the peace of the empire, and setting up Jesus as a king, in dero- 
gation of the emperor's dignity and authority. This accusation induced 
both the people and the magistrates to be their enemies; and though 
Jason was only accused of harboring those innovators, yet the magis- 



Paul. 



653 



trates could not be prevailed upon to dismiss him and his companions till 
they had given security for their appearance. 

As soon as the tumult was oyer, the Thessalonians who had been con- 
verted by them sent away Paul and Silas by night to Berasa, a city about 
fifty miles south of Thessalonica, but out of the power of their enemies. 
Here also Paul's great love for his countrymen the Jews, and his earnest 
desire of their salvation, excited him to preach to them in particular ; 
accordingly, he entered into their synagogue, and explained the Gospel 
unto them, proving out of the Scriptures of the Old Testament the truth 
of the doctrines he advanced. These Jews were of a more ingenuous 
and candid temper than those of Thessalonica ; and as they heard him 
with great reverence and attention expound and apply the Scriptures, so 
they searched diligently, whether his proofs were proper and pertinent, 
and consonant to the sense of the texts he referred to : and having found 
every thing to be agreeable to what Paul had advanced, many of them 
believed ; and several Gentiles, following their example, became obedient 
to the faith, among whom were several women of quality. The news of 
this remarkable success was carried to Thessalonica, and greatly incensed 
the inveterate enemies of the Gospel there, who accordingly repaired to 
Bersaa, and raised tumults against the Apostle; so that Paul, to avoid 
their fury, was forced to leave the town ; but Silas and Timothy, either 
less known or less envied, continued still there. 

Paul leaving Beraea under the conduct of certain guides, it was said he 
designed to retire by sea out of Greece, that his restless enemies might 
cease their persecution ; but the guides, according to Paul's order, brought 
him to Athens, and left him there, after receiving from him an order for 
Silas and Timotheus to repair to him as soon as possible. "While Paul 
continued at Athens, expecting the arrival of Silas and Timothy, he 
walked up and down, to take a more accurate survey of the city, which 
he found miserably overrun with superstition and idolatry. The inhabi- 
tants were remarkably religious and devout; they had a great number 
of gods whom they adored ; false indeed they were, but such as they, 
being destitute of revelation, accounted true ; and so very careful were 
they that no deity should want due honor from them, that they had an 
altar inscribed to the unknown God. A great variety of reasons are 
given for this inscription : some affirm that it was the name which the 
pagans generally gave to the God of the Jews, but others think that it 
included all the gods of Asia, Europe, and Africa. These supertitious 
practices grieved the spirit of the Apostle ; accordingly, he exerted his 
strength for their conversion ; he disputed on the Sabbath-days in the 
synagogues of the Jews ; and at other times took all opportunities of 
preaching to the Athenians the coming of the Messiah to save the world. 

This doctrine was equally new and strange to the Athenians ; and 
though they did not persecute him as the Jews did, yet his preaching 



654 



Lives of the Apostles. 



Jesus was considered by the Epicurean and Stoic philosophers as a fabu- 
lous legend , and by the more sober part, as a discovery of some new 
gods which they had not yet placed in their temples : and though they 
were not unwilling to receive any new deities, yet as the Areopagus, the 
supreme court of the city, was to judge of all gods to whom public wor- 
ship might be allowed, they brought him before those judges, to give an 
account of his doctrine. Paul, being placed before the judges of this 
high assembly, readily gave them an account of his doctrine in a grave 
and elegant speech ; wherein he did not tell them they were horrible and 
gross idolaters, lest he should offend them, and thereby prevent them from 
listening to his reasons; but having commended them for their religious 
dispositions, he took occasion, from the altar inscribed to the unknown 
God, to make a proper defence of his doctrine. " I endeavor," said he, 
" only to explain that altar to you, and manifest the nature of that God 
whom ye ignorantly worship. The true God is he that made the world, 
and all things therein ; and who, being Lord of all, dwells not in temples 
made with hands, nor is to be worshiped in lifeless idols. As he is the 
Creator of all things, he cannot be confined to the workmanship of man, 
whether temples or statues; nor stand in need of sacrifices, since he is 
the fountain of life to all things. He made from one common original 
the whole race of mankind ; and hath wisely determined their dependence 
on him, that they might be obliged to seek after him and serve him : a 
truth perceivable in the darkest state of ignorance, and acknowledged by 
one of your own poets. If this be the nature of God, it is surely 
the highest absurdity to represent him by an image or similitude. The 
divine patience hath been too much exercised already with such gross 
abuses in religion, but now expects a thorough reformation, having sent 
his Son Jesus Christ to make him known to the world, and at the same 
time to inform them that he hath appointed a day of general judgment, 
when the religion of mankind shall be tried by the test of the Gospel, 
before his only begotton Son, who is appointed sole judge of the quick 
and dead, and whose commission to that high office hath been ratified by 
the Almighty, in raising him from the dead." On his mentioning the re- 
surrection, some of the philosophers mocked and derided him ; others, 
more modest, but not satisfied with the proofs he had given, gravely an- 
swered, "We would hear thee again of this matter." After which Paul 
departed from the court ; but not without some success : for a few of his 
auditors believed, and attended his instructions. 

Thus boldly did this intrepid servant and soldier of Jesus Christ assert 
the cause of his divine Master, among the great, the wise, and the learned, 
and reason with great persuasion and eloquence on * the nature of God, 
and the manner in which he has commanded his creatures to worship, 
even in spirit and in truth. 



CHAPTER IV. 



SUCCESS OF ST. PAUL'S MINISTRY AT CORINTH AND EPHESUS. 




URING Paul's stay at Athens, Timothy, ac- 
cording to the order he had received, came 
to him out of Macedonia ; and brought an ac- 
count that the Christians at Thessalonica were 
under persecution from their fellow-citizens 
ever since his departure : at which Paul was 
greatly concerned, and at first inclined to 
visit them in person, to confirm them in 
the faith they had embraced ; but being hin- 
dered by the enemies of the Gospel, he sent 
Timothy to comfort them, and put them in mind of what they had at first 
heard, namely, that persecution would be the constant attendant on their 
profession. 

On Timothy's departure, Paul left Athens, and traveled to Corinth, 
a very populous place, and famous for its trade. Here he found Aquila 
and Priscilla his wife, lately come from Italy, having been banished from 
Rome by the decree of Claudius. And, they being of the same trade 
which he himself had learned in his youth, he wrought with them, that he 
might not be burdensome to the new converts : honest ministers are not 
mercenary. After some stay in Corinth, the Apostle was joined by Silas 
and Timothy, and disputed frequently in the synagogue, reasoning and 
proving that Jesus was the true Messiah. This exasperated the Jews to 
the greatest degree, and what they could not conquer by argument and 
force of reason they endeavored to carry by noise and clamor, blended 
with blasphemies and revilings ; the last refuge of an impotent and baffled 
cause. But Paul, to testify his displeasure, shook his garments, and 
told them that since they were determined to pull down the vengeance of 
heaven upon their own heads, he was absolutely guiltless and innocent, 
and would henceforth address himself to the Gentiles. Accordingly he 
left them and repaired to the house of Justus, a religious proselyte, 
where, by his preaching and miracles, he converted great numbers to the 
faith ; among whom were Crispus, the chief ruler of the synagogue, and 
Gaius and Stephanus, who with their families were baptized and admitted 
members of the Christian church. But lest the ungrateful, yea, cruel 
behavior of unbelievers, should discourage this able minister from prosecut- 
ing the glorious work of the conversion of sinners, our dear Redeemer 



39 



(655) 



656 



Lives of the Apostles. 



appeared to him in a vision, and told him that, notwithstanding the bad 
success he had hitherto met with, there was a large harvest to be gathered 
in that place : that he should not be afraid of his enemies, but preach 
the Gospel boldly and securely ; for that he himself would protect and 
preserve him. 

About this time he seems to have written his first epistle to the Thes- 
salonians, Silas and Timothy being lately returned from thence, and de- 
livered the message for which he had sent them thither. The principal 
design of this epistle is to confirm them in the belief of the Christian re- 
ligion, and excite them to persevere in it, notwithstanding all the malice 
of their enemies, and the persecutions they must expect to suffer, and to 
instruct them in the duties of a religious life. 

During the Apostle's stay at Corinth, he wrote his second epistle to the 
Thessalonians, to supply his absence. In this epistle he again endeavors 
to confirm their minds in the truth of the Gospel, and prevent their being- 
shaken with those troubles which the wicked and unbelieving Jews would 
be continually raising against them. On his leaving the church at 
Corinth, Paul took ship at Cenchrea, the port of Corinth, for Syria, 
taking with him Aquila and Priscilla ; and on his arrival at Ephesus, he 
preached a while in the synagogue of the Jews, promising to return to 
them after keeping the passover at Jerusalem. Accordingly he again 
took ship, and landed at Caesarea, and from thence traveled to Jerusa- 
lem, where he kept the feast, visited the church, and then repaired to An- 
tioch. Here he stayed some time, and then traversed the countries of 
Galatia and Phrygia, confirming the newly converted Christians, till he 
returned to Ephesus, where he fixed his abode for three years, bringing 
with him Gaius of Derbe, Aristarchus a native of Thessalonica, Timo- 
theus and Erastus of Corinth, and Titus. The first thing he did after 
his arrival, was to examine certain disciples, " whether they had received 
the Holy Ghost since they believed?" To which they answered, "that 
the doctrine they had received promised nothing of that nature, nor had 
they ever heard that such an extraordinary Spirit had of late been be- 
stowed upon the church." This answer surprised the Apostle who asked 
them in what name they had been baptized ; since in the Christian form 
the name of the Holy Ghost was always expressed. They replied that 
they had only received John's baptism ; upon which the Apostle informed 
them, that though John's baptism commanded nothing but repentance, 
yet it tacitly implied the whole doctrine of Christ and the Holy Ghost. 
"When they heard this they were baptized according to the form pre- 
scribed by Christ himself — that is, in the name of the Father, of the Son, 
and of the Holy Ghost ; and after the Apostle had prayed and laid his 
hands over them, they received the gifts of tongues, and other miraculous 
powers. After this, he entered into the Jewish synagogue, where, for 
the first three months, he contended and disputed with the Jews, endea- 



Paul. 



657 



voring with great earnestness and resolution to convince them of the 
truth of the Christian religion. But when instead of success he met with 
nothing but obstinacy and infidelity, he left the synagogue, and taking 
those with him whom he had converted, instructed them and others who 
resorted to him in the school of one Tyrannus, a place where scholars used 
to be instructed. In this manner he continued to preach the Gospel two 
whole years ; by which means the Jews and proselytes had an opportunity 
of hearing the glad tidings of salvation ; and because miracles are the 
clearest evidence of a divine mission, the Almighty was pleased to testify 
the doctrine which Paul delivered by amazing and miraculous operations, 
many of which were of a peculiar and extraordinary nature j for he not 
only healed those that came to him, but if napkins or handkerchiefs were 
only touched by him, and applied to the sick, their diseases immediately 
vanished, and the evil spirits departed out of them that were possessed 
by them. 

About this time the Apostle wrote his epistle to the Galatians ; for he 
had heard that since his departure corrupt opinions had crept in among 
them with regard to the necessity of observing the legal rites ; and that 
several impostors had found admittance into the church, who knew no 
better method of undermining the doctrine he had planted there than by 
villifying his person, slighting him as an Apostle only at second hand, not 
to be compared with Peter, James, and John, who had familiarly con- 
versed with Christ in the days of his flesh, and been immediately deputed 
by him. In this epistle, therefore, he reproves them with some necessary 
severity for their being so soon led out of the right way wherein he had 
placed them, and so easily suffering themselves to be imposed upon by 
the crafty artifices of seducers. He vindicates the honor of his apos* 
tleship, and the immediate receiving his commission from Christ, wherein 
he shows that he was not inferior to the very best of the Apostles. He 
largely refutes those Judaical opinions that had tainted and infected 
them, and in the conclusion instructs them in the rules and duties of a 
holy life. 



CHAPTER Y. 



TRANSACTIONS OP ST. PAUL, DURING THE FARTHER PROGRESS OP HIS MINISTRY", TO TUB 
TIME OF HIS ARRAIGNMENT BEFORE FELIX. 

ATJL, soon after the tumult at Ephesus, called the 
Christians together, and took his leave of them, 
with the most tender expressions of love and 
affection. He had now spent almost three years 
at Ephesus, and founded there a very consider- 
able church, of which he had ordained Timothy 
the first bishop. He first traveled about two 
hundred miles northward to Troas, before he 
took ship, expecting to meet Titus there. But missing hini, he proceeded 
on his voyage to Macedonia. On his arrival there he preached the Gospel 
in several places, even as far as Illyricum, now called Sclavonia. 

During this journey he met with many troubles and dangers ; "without 
were fightings, and within fears;" but God, who comforteth those that 
are cast down, revived his spirits by the arrival of Titus, who gave him a 
pleasing account of the good effects his epistle had produced at Corinth. 
This worthy bishop came thither with large contributions from the church 
at Corinth, and, from the example of those liberal Christians, Paul stirred 
up the Macedonians to imitate their charity, intending to assist the poor 
Christians at Jerusalem. 

During the stay of Titus in Macedonia, Paul wrote his second epistle 
to the Corinthians, and sent it to them by Titus and Luke. In this 
epistle he endeavors to rectify what his former epistle had not effected, to 
vindicate his apostleship from that contempt and scorn, and himself from 
those slanders and aspersions, which the seducers, who found themselves 
lashed by his former letter, had cast upon him ; together with several 
other particular cases relative to the church. About this time also he 
wrote his first epistle to Timothy, whom he had left at Ephesus. 

During his stay in Greece, he went to Corinth, where he wrote his 
epistle to the Romans, which he sent by Phoebe, a deaconess of the 
church of Cenchrea, near Corinth. His principal intention in this epistle 
is, fully to state and determine the great controversy between the Jews 
and Gentiles with regard to the obligations of the rites and ceremonies 
of the Jewish law, and those principal and material points of doctrine 
depending upon it — namely, Christian liberty, the use of indifferent 
things, and the like. And, which is the chief intention of all religion, 
(658) 




Paul. 



659 



instructs them and presses them to perform the duties of a holy and pious 
life, such as the Christian doctrine naturally recommends. 

Paul being now determined to return into Syria, in order to convey the 
contributions to the brethren at Jerusalem, set out on his journey ; but 
being informed that the Jews had formed a design of killing him by the 
way, he returned back into Macedonia, and came to Philippi, from whence 
he went to Troas, where he stayed seven days. Here he preached to them 
on the Lord's day, and continued his discourse till midnight, being him- 
self to depart in the morning. The length of his discourse and time of 
the night caused some of his audience to be overtaken with sleep, and 
among them a young man named Eutychus, who fell from the third story, 
and was taken up dead ; but the Apostle, by his prayers, presently re- 
stored him to life and health. How indefatigable was the industry of this 
great Apostle ! How closely did he tread in the steps of his great 
Master, who "went about doing good!" He preached and wrought 
miracles wherever he came. As a master-builder, he either laid a foun- 
dation or raised the superstructure. He was " instant in season and out 
of season," and spared no pains to assist the souls of men. The night 
being thus spent in holy exercises, Paul took his leave of the brethren in 
the morning, traveling on foot to Assos, a sea-port town, whither he had 
before sent his companions by sea. From thence they sailed to Mytilene, 
a city in the isle of Lesbos. The next day they sailed from thence and 
came over against Chios, and the day following landed at Trogyllium, a 
promontory of Ionia, near Samos. The next day they came to Miletus, 
not putting in at Ephesus, because the Apostle was resolved if possible 
to be at Jerusalem the day of Pentecost. 

On his arrival at Miletus, he sent to Ephesus to summon the elders of 
the church ; and on their coming reminded them of the manner in which 
he had conversed among them ; how faithfully and affectionately he had 
discharged the offices of his ministry, and how incessantly he had labored 
for the good of the souls of men ; adding, that he had never failed to 
acquaint them, both in public and private, with whatever might be useful 
and profitable to them ; urging both the Jews and Gentiles to repentance 
and reformation of life, and a hearty perseverance in the faith of Christ : 
that he was now going up to Jerusalem, where he was ignorant of what 
might befall him, except what had been foretold him by those who were 
endued with the prophetical gifts of the Holy Ghost : namely, that afflic- 
tions and imprisonment would attend him. But that this gave him no 
concern, being willing to lay down his life whenever the Gospel required 
it, and fully determined to serve faithfully his great Lord and Master. 
Paul having finished his discourse, he kneeled down and joined with them 
in prayer ; and they all melted into tears, and with the greatest expres- 
sions of sorrow attended him to the ship ; grieving in the most passionate 



660 



Lives of the Apostles. 



manner for what he had told them, "that they should see his face no 
more." 

Paul with his companions now departed from Miletus, and arrived at 
Coos, from whence they sailed the next day to Rhodes, a large island in 
the iEgean Sea. Leaving this place they came to Patara, the metropolis 
of Lycia, where they went on board another vessel bound for Tyre in 
Phoenicia. On his arrival, he visited the brethren there, and continued 
with them a week, and was advised by some of them, who had the gift of 
prophecy, not to go up to Jerusalem. But the Apostle would by no 
means abandon his design, or refuse to suffer any thing, provided he 
might spread the Gospel of his Saviour. Finding all persuasions were 
in vain, they jointly accompanied him to the shore, where he kneeled 
down and prayed with them ; and after embracing them with the utmost 
affection, he went on board, and came to Ptolemais, and the next day to 
Caesarea. During their stay in this place, Agabus, a Christian prophet, 
came thither from Juclea, who, taking Paul's girdle, bound his own hands 
and feet with it, signifying by this symbol that the Jews would bind Paul 
in that manner, and deliver him over to the Gentiles. Whereupon both 
his own companions and the Christians of Csesarea earnestly besought him 
that he would not go up to Jerusalem. But the Apostle asked them if 
they intended by these passionate dissuasives to add more affliction to his 
sorrow? "For I am ready," continued he, "not only to be bound, but 
also to die at Jerusalem, for the name of the Lord Jesus." 

When the disciples found that his resolution was not to be shaken, they 
importuned him no farther, leaving the event to be determined according 
to the pleasure of the Most High. And all things being ready, Paul and 
his companions set forward on their journey, and were kindly and joyfully 
received by the Christians on their arrival at Jerusalem. The day after 
their arrival, Paul and his companions went to the house of James the 
Apostle, where the rest of the bishops and governors of the church were 
met together. After mutual salutations, the Apostle gave them a par- 
ticular account of the success with which God had blessed his endeavors 
in propagating Christianity among the Gentiles ; for which they all joined 
in thanksgiving to God ; but withal told him, that he was now come to a 
place where there were many thousands of Jewish converts, who were all 
zealous for the law of Moses, and who had been informed that he taught 
the Jews whom he had converted to renounce circumcision and the cere- 
monies of the law. That as soon as the multitude heard of his arrival, 
they would all assemble to see how he behaved himself in this matter ; 
and therefore, to prevent a disturbance, they thought it advisable for him 
to join himself with four persons, who were at that time to accomplish a 
vow, and perform the usual rites and ceremonies with them, and provide 
such sacrifices for them as the law in that case required. Paul, who in 
such cases was willing "to become all things to all men, that he might 



Paul. 



661 



gain the more," consented unto their counsel; and taking the persons 
with him to the temple, told the priests that the time of a vow they had 
made being now expired, and having purified themselves, according as 
the nature of their case required, they were come to make the offerings 
required by law. 



CHAPTER VI. 

THE TRANSACTIONS OP PAUL, FROM HIS FIRST TRIAL BEFORE FELIX TILL HIS COMING 

TO ROME. 

BOUT five days after this, Ananias the high priest, with 
others of the sanhedrim, came down to Caesarea, and 
brought with them an advocate, named Tertullus, who, in 
a speech set off with all the insinuating arts of eloquence, 
to prepossess the governor in their favor, accused Paul of 
being a seditious person and a disturber of the public peace ; who had set 
himself at the head of the sect of the Nazarenes, and made no scruple of 
profaning even the temple itself. 

The orator having finished his charge against the Apostle, Felix told 
Paul that he was now at liberty to make his defence, which he did in the 
following manner : 

" I answer this charge of the Jews with the greater satisfaction before 
thee, because thou hast for many years been a judge of this nation. About 
twelve days since, I repaired to Jerusalem to worship the God of Jacob. 
But I neither disputed with any man, nor endeavored to stir up the people 
in the synagogues or the city. Nor can they prove the charge they have 
brought against me. This, however, I readily confess, ' that after the 
way which they call heresy, so worship I the God of my fathers,' and 
according to this faith I am careful to maintain a clear and quiet con- 
science, both towards God and man. After I had spent some years in 
distant countries, I repaired to Jerusalem with the alms I had collected in 
other provinces for the poor of mine own nation, an offering to the God 
of Jacob. And while I was performing the duties of religion, certain 
Asiatic Jews found me in the temple purified according to the law : but 
neither attended with a multitude of followers, nor the least tumultuous 
assembly. It was therefore necessary that these Jews should have been 
here, if they had any thing to allege against me. Nay, I appeal to those 
of the sanhedrim here present, if any thing has been laid to my charge, 
except the objections of the Sadducees, who violently opposed me for 
asserting the doctrine of the resurrection." 

Felix having thus heard both parties, refused to pass any final sentence 




662 



Lives of the Apostles. 



till he had more fully advised about it, and consulted Lysias, the governor 
of the castle, who was the most proper person to give an account of the 
sedition and tumult ; commanding, in the mean time, that Paul should be 
kept under a guard, but should enjoy the liberty of being visited by his 
friends, and receiving from them any office of friendship. 

Soon after this, Felix's wife Drusilla, a Jewess, and daughter of the 
elder Herod, came down to him at Caasarea, in whose presence the gover- 
nor sent for Paul, and gave him leave to explain the doctrines of Christi- 
anity. In this discourse the Apostle took occasion to insist upon the most 
important points both of faith and 'practice, particularly the influence 
which a future judgment should have upon the whole tenor of his life and 
conduct. This discourse was wisely adapted to the state and temper of 
Felix: though when Paul pathetically described the terrors of the last 
judgment, Felix trembled on his throne, and was so greatly affected, that 
he caused the Apostle to break off abruptly, telling him that he would 
hear the remainder of his discourse at a more convenient season. Felix 
no doubt had sufficient reason to tremble, and his conscience to be sen- 
sibly alarmed at these reflections ; for he was a man notoriously infamous 
for rapine and violence. Tacitus tells us, that he made his will the law 
of his government, practicing all manner of cruelty and injustice. To 
these qualities he added bribery and covetousness ; and therefore often 
sent for our Apostle to discourse with him, expecting he would have 
given him a considerable sum for his release ; having probably heard that 
Paul had brought a large quantity of money to Jerusalem. But finding 
no offers were made him, he kept him a prisoner two years ; when he 
himself being discharged from his office by Nero, he left Paul in prison, 
in order to gratify the malice of the Jews, and engage them to speak the 
better of his government after his departure from Judea. Felix was suc- 
ceeded in the government of the province by Portius Festus, before whom, 
at his first coming to Jerusalem, the high priest and sanhedrim preferred 
an indictment against Paul, desiring that he might be sent for up to 
Jerusalem in order to take trial, intending to assassinate him by the way. 
But Festus told them that he was shortly going himself to Caesarea, and 
that if they had any complaint against Paul, they should come down 
hither and accuse him. Accordingly, as soon as he was come to Caesarea, 
he ascended the tribunal, where the Jews renewed the charge they had 
before brought against Paul ; but the Apostle soon cleared himself of 
every part of the charge, they not being able to prove any thing against 
him. Festus, however, being willing to procure the favor of the Jews at 
his entrance on the government, asked Paul whether he would go up and 
be tried before him at Jerusalem ? But the Apostle, well knowing the 
consequences of such a proposal, answered, as a Roman, " I appeal unto 
Caesar." This method of appealing was common among the Romans, 
and introduced to defend and secure the lives and fortunes of the people 
from the unjust encroachments and rigorous severities of the magistrates. 



Paul. 



663 



Some time after Paul had appealed unto Cassar, king Agrippa, who 
succeeded Herod in the tetrarchite of Galilee, and his sister Bernice, came 
to Cassarea to visit the new governor. Festus embraced this opportunity 
of mentioning the case of our Apostle to king Agrippa, together with 
the remarkable tumult this affair had occasioned among the Jews, and the 
appeal he had made to Cassar. This account excited the curiosity of king 
Agrippa, and he was desirous of hearing himself what Paul had to say 
in his own vindication. Accordingly, the next day, the king and his sister, 
accompanied with Festus the governor and several other persons of dis- 
tinction, came into the court with a pompous and splendid retinue, where 
the prisoner was brought before them. On his appearing, Festus informed 
the court how greatly he had been importuned by the Jews, both at Cae- 
sarea and Jerusalem, to put the prisoner to death as a malefactor ; but 
having on examination found him guilty of no capital crime, and the pri- 
soner himself having appealed unto Caesar, he was determined to send 
him to Rome ; but was willing to have his cause debated before Agrippa, 
that he might be furnished with some material particulars to send with 
him ; it being highly absurd to send a prisoner without signifying the 
crimes alleged against him. 

Festus having finished his speech, Agrippa told Paul he was now at 
liberty to make his own defence : and silence being made, he delivered 
himself in the following manner, addressing his speech particularly to 
Agrippa : 

" I consider it a peculiar happiness, king Agrippa, that I am to make 
my defence against the accusations of the Jews before thee ; because thou 
art well acquainted with all their customs, and the questions commonly 
debated among them. I therefore beseech thee to hear me patiently. 
All the Jews are well acquainted with my manner of life from my youth, 
the greatest part pf it having been spent with mine own countrymen at 
Jerusalem. They also know that I was educated under the institutions 
of the Pharisees, the strictest sect of our religion, and am now arraigned 
for a tenet believed by all their fathers ; a tenet sufficiently credible in 
itself, and plainly revealed in the Scriptures, I mean the resurrection of 
the dead. "Why should any mortal think it either incredible or impossible 
that God should raise the dead ? I indeed formerly thought myself 
indispensably obliged to oppose the religion of Jesus of Xazareth. Xor 
was I satisfied with imprisoning and punishing with death itself the saints 
I found at Jerusalem, compelling them to blaspheme ; I even persecuted 
them in strange cities, whither my implacable zeal pursued them, having 
procured authority for that purpose from the chief priests and elders. 
Accordingly I departed for Damascus with a commission from the san- 
hedrim ; but as I was traveling towards that city, I saw at mid-day, 0 
king, a light from heaven, far exceeding the brightness of the sun, encom- 
passing me and my companions. On seeing this awful appearance, we ail 



664 



Lives of the Apostles. 



fell to the earth, and I heard a voice, which said to me in the Hebrew 
language, ' S-aul, Saul, why persecutest thou me ? It is hard for thee to 
kick against the pricks.' To which I answered, 'Who art thou, Lord?' 
and he replied, 'I am Jesus whom thou persecutes^' But be not terri- 
fied, arise from the earth : for I have appeared unto thee, that thou 
mightest be both a witness of the things thou hast seen, and also of others 
which I will hereafter reveal unto thee. My power shall deliver thee from 
the Jews and Gentiles, to whom now I send thee to preach the Gospel : 
to withdraw the vail of darkness and ignorance ; to turn them from false- 
hood unto truth, 'and from the power of Satan unto God.' Accord- 
ingly, king Agrippa, I readily obeyed the heavenly vision : I preached the 
Gospel first to the inhabitants of Damascus, then to those of Jerusalem 
and Judea, and afterwards to the Gentiles ; persuading them to forsake 
their iniquities, and by sincere repentance turn to the living God. These 
endeavors to save the souls of sinful mortals exasperated the Jews, who 
caught me in the temple, and entered into a conspiracy to destroy me. 
But by the help of Omnipotence I still remain a witness to all the human 
race, preaching nothing but what Moses and all the prophets foretold, 
namely, that the Messiah should suffer, be the first that should rise from 
the grave, and publish the glad tidings of salvation both to the Jews and 
Gentiles." 

While the Apostle thus pleaded for himself, Festus cried out, " Paul, 
thou art mad ; too much study hath deprived thee of thy reason." But 
Paul answered, "I am far, most noble Festus, from being transported 
with idle and distracted ideas ; the words I speak are dictated by truth 
and sobriety ; and I am persuaded that king Agrippa himself is not igno- 
rant of these things ; for they were transacted openly before the world. 
I am confident, king Agrippa, that thou believest the prophets ; and 
therefore must know that all their predictions were fulfilled in Christ." To 
which Agrippa answered, " Thou hast almost persuaded me to embrace 
the Christian faith." Paul replied, " I sincerely wish that not only thou, 
but also all that hear me, were not almost, but altogether the same as I 
myself, except being prisoners." 

It being now finally determined that Paul should be sent to Rome, he 
was with several other prisoners of consequence committed to the care of 
Julius, commander of a company belonging to the legion of Augustus ; 
and was accompanied in his voyage by Luke, Aristarchus, Trophimus, 
and some others not mentioned by the sacred historian. 

In the month of September they embarked on board a ship of Adra- 
myttium, and sailed to Sidon, where the centurion courteously gave the 
Apostle leave to go on shore to visit his friends and refresh himself. 
After a short stay they sailed for Cyprus, and arrived opposite the Fair 
Havens, a place near Myra, a city of Lycia. Here the season being far 
advanced, and Paul foreseeing it would be a dangerous voyage, persuaded 



Paul. 



665 



them to put in and winter there. But the Roman centurion, preferring 
the opinion of the master of the ship, and the harbor being at the same 
time incommodious, resolved if possible to reach Phoenice, a port of 
Crete, and winter there. But they soon found themselves disappointed ; 
for the fine southerly gale, which had favored them for some time, soon 
changed into a stormy and tempestuous wind at north-east, which blew 
with such violence that the ship was obliged to sail before it ; and, to 
prevent her sinking, they threw overboard the principal part of her lading. 
In this desperate and uncomfortable condition they continued fourteen 
days, and on the fourteenth night the mariners discovered they were near 
some coast, and therefore, to avoid the rocks, thought proper to come to 
an anchor, till the morning might give them better information. During 
the time they continued at anchor, waiting for the light of the morning, 
Paul prevailed upon them to eat and refresh themselves, having fasted a 
long time, assuring them they should all escape. 

The country near which they were, was, as Paul had foretold, an 
island called Melita, now Malta, situated in the Libyan Sea, between 
Syracuse and Africa. Here they landed and met with great civility from 
the people, who treated them with humanity, and entertained them with 
every necessary accommodation. But whilst Paul was laying a few 
sticks on the fire, a viper, enlivened by the heat, came from among the 
wood and fastened on his hand. On seeing this, the inhabitants of the 
island concluded that he was certainly some notorious murderer whom 
divine vengeance, though it suffered him to escape the sea, had reserved 
for a more public and solemn execution. But when they saw him shake 
off the venomous creature into the fire, and no manner of harm ensue, they 
changed their sentiments, and cried out " that he was a god." 

After three months' stay in this island, the centurion with his charge 
went on board the Castor and Pollux, a ship of Alexandria, bound to 
Italy. They put in at Syracuse, where they tarried three days : they 
then sailed to Rhegium, and from thence to Puteoli, where they landed ; 
and finding some Christians there, stayed at their request a week with 
them, and then set forward on their journey to Rome. The Christians of 
this city, hearing of the Apostle's coming, went to meet him as far as " the 
Three Taverns," at the distance of about thirty miles from Rome, and 
others as far as the Appii-forum, fifty-one miles distant from the capital. 
They kindly embraced each other, and the liberty he saw the Christians 
enjoy at Rome, greatly tended to enliven the spirits of the Apostle, who 
was permitted for the time being " to dwell by himself, with a soldier that 
kept him." 



CHAPTER VII. 



THE TRANSACTIONS OF PAUL FROM HIS ARRIVAL AT ROME TILL HIS MARTYRDOM. 

AVING refreshed himself after the fatigue of his voyage, the 
Apostle sent for the heads of the Jewish consistory at Rome, 
and related to them the cause of his coming, in the following 
manner: " Though I have been guilty of no violence of the 
laws of our religion, yet I was delivered by the Jews at 
Jerusalem to the Roman governors, who more than once would have 
acquitted me as innocent of any capital offence ; but by the perverseness 
of my persecutors I was obliged to appeal unto Caesar ; not that I had 
any thing to accuse my nation of : I had recourse to this method merely 
to clear my own innocence." Having thus removed a popular prejudice, 
he added, " that the true cause of his sufferings was what their own 
religion had taught him, ' the belief and expectation of a future resurrec- 
tion.'" But his discourse had different effects on different hearers, some 
being convinced, and others persisting in their infidelity. For two whole 
years Paul dwelt at Rome, in a house he had hired for his own use ; 
wherein he assiduously employed himself in preaching and writing for the 
good of the church. 

The Christians at Philippi hearing of Paul's being at Rome, and not 
knowing what distress he might be reduced to, raised a contribution for 
him, and sent it by Epaphroditus their bishop, by whom he returned an 
epistle to them, wherein he gives some account of the state of his affairs 
at Rome ; gratefully acknowledges their kindness to him, warns them 
against the dangerous opinions which the Judaizing teachers began to 
propagate among them, and advises them to live in continual obedience 
to Christ ; to avoid disputations, delight in prayer, be courageous under 
affliction, united in love, and clothed with humility, in imitation of the 
blessed Jesus, who so far humbled himself as to "become obedient unto 
death, even the death of the cross." 

Paul lived about three years at Ephesus, preaching the Gospel to the 
numerous inhabitants of that city, and was therefore well acquainted with 
the state and condition of the place : so, taking the opportunity of 
Tychicus's going thither, he wrote his epistle to the Ephesians, wherein he 
labors to countermine the principles and practices both of the Jews and 
Gentiles ; to confirm them in the belief and practices of the Christian 
doctrine, and to instruct them fully in the great mysteries of the Gospel ; 
their redemption and justification by the death of Christ ; their gra- 
(666) 




Paul. 



667 



tuitous election, their union with the Jews in one body, of which Christ 
is the head, and the glorious exaltation of that head above all creatures, 
both spiritual and temporal : together with many excellent precepts, 
both as to the general duties of religion, and the duties of their particular 
relations. 

By what means Paul was discharged from the accusation the Jews 
brought against him we have no account in history : but it is natural to 
suppose, that not having sufficient proof of what they alleged, or being in- 
formed that the crimes they accused him of were no violation of the Roman 
laws, they durst not implead him before the emperor, and so permitted 
him to be discharged of course. But by whatever means he procured his 
liberty, he wrote his epistle to the Hebrews before he left Italy, from 
whence he dates his salutations. The principal design of it is to magnify 
Christ and the religion of the Gospel above Moses and the Jewish 
economy, in order to establish and confirm the converted Jews in the firm 
belief and profession of Christianity, notwithstanding the trouble and 
persecutions that would certainly attend them. Having thus discharged 
his ministry both by preaching and writing in Italy, Paul, accompanied 
by Timothy, prosecuted his long-intened journey into Spain ; and, accord- 
ing to the testimony of several writers, crossed the sea, and preached the 
Gospel in Great Britain. 

What success he had in those western parts is not known : he, however, 
continued there eight or nine months, and then returned again to the 
east, visited Sicily, Greece, and Crete, and then repaired to Rome. Here 
he met with Peter, and was together with him thrown into prison, doubtless 
in the general persecution raised against the Christians, under pretence 
that they had set fire to the city. How long he remained in prison is 
uncertain ; nor do we know whether he was scourged before his execution. 
He was, however, allowed the privilege of a Roman citizen, and therefore 
beheaded. Being come to the place of execution, which was the Aquiae 
Salvise, three miles from Rome, he cheerfully, after a solemn preparation, 
gave his neck to the fatal stroke ; and from this vale of misery passed to the 
blissful regions of immortality, to the kingdom of his beloved Master, the 
great Redeemer of the human race. He was buried in the Yia Ostiensi?, 
about two miles from Rome. And about the year 317, Constantine the 
Great, at the instance of Sylvester, bishop of Rome, built a stately church 
over his grave, adorned it with a hundred marble columns, and beautified 
it with the most exquisite workmanship. 

Paul seems indeed to have been eminently fitted for the apostleship of 
the Gentiles, to contend with and confute the grave and the wise, the 
acute and the subtile, the sage and the learned of the heathen world, and 
to wound them with arrows from their own quiver. He seldom, indeed, 
made use of learning and philosophy, it being more agreeable to the de- 
signs of the Gospel to confound the wisdom and learning of the world by 



668 



Lives of the Apostles. 



the plain doctrine of the cross. He was humble to the lowest step of 
debasement and condescension, no one ever thinking better of others or 
more meanly of himself. And though, when he had to deal with envious 
and malicious adversaries, who endeavored by villifying his person to 
obstruct his ministry, he knew how to magnify his office, and to let them 
know that he was not inferior to the chiefest of the Apostles; yet at other 
times he always declared to the world that he considered himself " the 
least of the Apostles, not meet to be called an Apostle ;" and, as if this 
were not enough, he formed a word on purpose to express his humility, 
styling himself, " Elachistoteron," that is, " less than the least of the 
saints," nay, "the very chief of sinners." His repentance and sobriet) 
were remarkable ; for he often abridged himself of the conveniency of 
lawful and necessary accommodations. 



SAINT ANDREW. 




;;„;.,, | HIS Apostle was born at Bethsaida, a city of 
Galilee, built on the banks of the Lake of 
Gennesareth, and was son to John or Jonas, 
a fisherman of that town. He was brother 
to Simon Peter, but whether older or 
younger is not certainly known, though the 
generality of the ancients intimate that he 
was the younger. He was brought up to his 
father's trade, at which he labored till our 
blessed Saviour called him to be a fisher of 
men, for which he was by some preparatory institutions qualified, even 
before the appearance of the Messiah. 

John the Baptist had lately preached the doctrine of repentance; and 
was by the generality of the Jews, from the impartiality of his precepts 
and the remarkable strictness and austerity of his life, held in great ven- 
eration. In the number of his followers was our Apostle, who accom- 
panied him beyond Jordan, when the Messiah, who had some time before 
been baptized, came that way. Upon his approach, the Baptist pointed 
him out as the Messiah, styling him the Lamb of God, the true sacrifice 
that was to expiate the sins of the world. A j soon as the Baptist had given 
this character of Jesus, Andrew and another disciple, probably John, fol- 
lowed the Saviour of mankind to the place of his abode. After some con- 
versation with him, Andrew departed, and having found his brother Simon, 
informed him that he had discovered the great Messiah, so long expected 




CHRIST CALLING PETER AND ANDREW. 



669 



Andrew. 



671 



by the house of Jacob, and accordingly brought him to Jesus. They 
did not, however, stay long with their Master, but returned to their 
calling. 

Something more than a year after, Jesus passing through Galilee found 
Andrew and Peter fishing on the Sea of Galilee, where he fully satisfied 
them of the greatness and divinity of his person, by a miraculous draught 
of fishes, which they took at his command. He now told them that they 
should enter on a different series of labors, and instead of fish should, by 
the efficacy and influenee of their doctrine upon the heart and conscience, 
catch men ; commanding them to follow him, as his immediate disciples 
and attendants ; and accordingly they left all and followed him. 

After the ascension of the blessed Jesus into heaven, and the descent 
of the Holy Ghost on the Apostles, to qualify them for their great under- 
taking, Andrew, according to the generality of ancient writers, was chosen 
to preach the Gospel in Scythia and the neighboring countries. Accordingly 
he departed from Jerusalem, and first traveled through Cappadocia, 
Galatia, and Bithynia, instructing the inhabitants in the faith of Christ, 
and continued his journey along the Euxine Sea into the deserts of Scythia. 
An ancient author tells us, that he first came to Amnysus, where, being 
entertained by a Jew, he went into the synagogue, preached to them con- 
cerning Jesus, and from the prophecies of the Old Testament proved him 
to be the Messiah and Saviour of the world. 

He went next to Trapezium, a maritime city on the Euxine Sea ; from 
whence, after visiting many other places, he came to Nice, where he 
stayed two years, preaching and working miracles with great success. 
After leaving Nice, he passed to Mcodemia, and from thence to Chal- 
cedon, whence he sailed through the Propontis, came by the Euxine Sea 
to Heraclea, and afterwards to Amastris. In all these places he met with 
the greatest difficulties, but overcame them by an invincible patience and 
resolution. 

He next came to Sinope, a city situated on the same sea, and famous 
both for the birth and burial of king Mithridates ; here he met with his 
brother Peter, and stayed with him a considerable time. The inhabitants 
of Sinope were mostly Jews, who partly from a zeal for their religion, 
and partly from their barbarous manners, were exasperated against 
Andrew, and entered into confederacy to burn the house in which he 
lodged. But being disappointed in their design, they treated him with 
the most savage cruelty, throwing him on the ground, stamping upon him 
with their feet, pulling and dragging him from place to place ; some beat- 
ing him with clubs, some pelting him with stones, and others, to satisfy 
their brutal revenge, biting off his flesh with their teeth ; till, apprehend- 
ing they had entirely deprived him of life, they cast him out into the fields. 
But he miraculously recovered, and returned publicly into the city j by 
which and other miracles he wrought among them, he converted many from 



672 



Lives of the Apostles. 



the error of their ways, and induced them to become disciples of the blessed 
Jesus. 

Departing from Sinope, he returned to Jerusalem ; but he did not con- 
tinue long in that neighborhood. He returned again to the province 
allotted him for the exercise of his ministry, which greatly flourished through 
the power of divine grace that attended it. 

He traveled over Thrace, Macedonia, Thessaly, Achaia, and Epirus, 
preaching the Gospel, propagating Christianity, and then confirming the 
doctrine he taught with signs and miracles. At last he came to Petrea, 
a city of Achaia, where he gave his last and greatest testimony to the 
Gospel of his Divine Master, sealing it with his blood. 

iEgenas, proconsul of Achaia, came at this time to Petrea, where, ob- 
serving that multitudes had abandoned the heathen religion and embraced 
the Gospel of Christ, he had recourse to every method both of favor and 
cruelty, to reduce the people to their old idolatry. The Apostle, whom no 
difficulties or dangers could deter from performing the duties of his minis- 
try, addressed himself to the proconsul, calmly putting him in mind that, 
being only a judge of men, he ought to revere him who was the supreme 
and impartial Judge of all, pay him the divine honors due to his exalted 
majesty, and abandon the impieties of his idolatrous worship ; observing 
to him, that if he would renounce his idolatries and heartily embrace the 
Christian faith, he should, with him and the members who had believed in 
the Son of God, receive eternal happiness in the Messiah's kingdom. The 
proconsul answered, that he himself should never embrace the religion 
he mentioned ; and that the only reason why he was so earnest with him 
to sacrifice to the gods was, that those whom he had every where seduced 
might by his example be brought back to the ancient religion they had 
forsaken. The Apostle replied, that he saw it was in vain to endeavor to 
persuade a person incapable of sober counsels, and hardened in his own 
blindness and folly ; that with regard to himself he might act as he pleased, 
and if he had any torment greater than another, he might heap that upon 
him, as the greater constancy he showed in his sufferings for Christ, the 
more acceptable he should be to his Lord and Master. JSgenas could 
hold no longer ; and after treating him with every opprobrious language, 
and showing him the most distinguished marks of contempt, he passed 
sentence on him that he should be put to death. He first ordered the 
Apostle to be scourged, and seven lictors successively whipped his naked 
body ; but, seeing his invincible patience and constancy, he commanded 
him to be crucified ; but to be fastened to the cross with cords instead of 
nails, that his death might be more lingering and tedious. As he was led 
to the place of execution, walking with a cheerful and composed mind, 
the people cried out, that a good and innocent man was unjustly con- 
demned to die. On his coming near the cross, he saluted it in the follow- 
ing manner: " I have long desired and expected this happy hour. The 



James the Great. 



673 



cross has been consecrated by the body of Christ hanging on it, and 
adorned with his members as with so many inestimable jewels. I there- 
fore come joyfully and triumphantly to it, that it may receive me as a dis- 
ciple and follower of Him who once hung upon it, and be the means of 
carrying me safe to my Master, being the instrument on which he re- 
deemed me." 

After offering up his prayers to the throne of grace, and exhorting the 
people to constancy and perseverance in the faith he had delivered to them, 
he was fastened to the cross, on which he hung two whole days, teaching 
and instructing the people in the best manner his wretched situation would 
admit, being sometimes so weak and faint as scarcely to have the power 
of utterance. In the mean time great interest was made to the proconsul 
to spare his life ; but the Apostle earnestly begged of the Almighty that 
he might now depart, and seal the truth of his religion with his blood. 
His prayers were heard, and he expired on the last day of November, but 
in what year is uncertain. 

There seems to have been something peculiar in the form of the cross 
on which he suffered. It was commonly thought to have been a cross 
decussate, or two pieces of timber crossing each other in the centre, in 
the form of the letter X, and hence usually known by the name of 
Andrew's cross. His body being taken down from the cross, was de- 
cently and honorably interred by Maxiraillia, a lady of great quality and 
estate, and who Nicephorus tells us was wife to the proconsul. 

Constantine the Great afterwards removed his body to Constantinople, 
and buried it in the great church he had built to the honor of the Apos- 
tles ; but this structure being taken down some hundred years after, in 
order to rebuild it by Justinian the emperor, the body of Andrew was 
found in a wooden coffin, and again deposited in its proper place. 



SAINT JAMES THE GREAT. 

HIS Apostle, who was surnamed the Great, by way of 
distinction from another of that name, was the son of 
Zebedee, and by trade a fisherman, to which he applied 
himself with remarkable assiduity, and was exercising his 
employment when the Saviour of the world, passing by 
the Sea of Galilee, saw him with his brother in the ship, and called them 
both to be his disciples. Nor was the call in vain : they cheerfully com- 
plied with it, and immediately left all to follow him ; readily delivering 
themselves up to perform whatever service he should appoint them. Soon 
after this, he was called from the station of an ordinary disciple to the 
40 




674 



Lives of the Apostles. 



apostolical office, and even honored with some particular favors beyond 
most of the Apostles, being one of the three whom onr Lord made choice 
of as his companions in the more intimate transactions of bis life, from 
which the rest were excluded. Thus, with Peter and his brother John, 
he attended his Master when he raised the daughter of Jairus from the 
dead : he was admitted to Christ's glorious transfiguration on the Mount ; 
and when the holy Jesus was to undergo his bitter agonies in the garden, 
as preparatory sufferings to his passion, James was one of the three taken 
to be a spectator of them. Nor was it the least instance of that parti- 
cular honor our Lord conferred on these Apostles, that at his calling 
them to the apostleship he gave them a new name and title. Simon he 
called Peter, or a rock, and James and John, who were brothers, Boa- 
nerges, or the sons of thunder. 

Some think that this name was given them on account of their loud 
and bold preaching the Gospel to the world, fearing no threatenings, de- 
spising all opposition, and going on thundering in the ears of a drowsy 
and sleepy world : rousing and awakening the consciences of men with the 
earnestness and vehemence of their preaching, which resembled thunder, 
as the voice of God powerfully shakes the natural world, and breaks in 
pieces the cedars of Lebanon. Others think it relates to the doctrine 
they delivered, teaching and promulgating the great mysteries of the 
Gospel in a more profound and lofty strain than the rest. 

But however this be, our blessed Saviour doubtless alluded by this 
term to the furious and resolute disposition of these two brothers, who seem 
to have been of a more fiery temper than the rest of the Apostles, of 
which we have this memorable instance. When our Lord was determined 
on his journey to Jerusalem, he sent some of his disciples before him to 
make preparations for his coming ; but, on their entering a village of 
Samaria, they were rudely rejected, from the old grudge that subsisted 
between the Samaritans and Jews, and because the Saviour, by going up 
to Jerusalem, seemed to slight their place of worship on Mount Gerizim. 
This piece of rudeness and inhumanity was so highly resented by James 
and his brother, that they came to Jesus, desiring to know if he would 
not imitate Elias, by calling down fire from heaven to consume this bar- 
barous, inhospitable people. Thus we find the best of men are but men, 
and that corrupt nature will sometimes appear even in renewed minds. 
But the holy Jesus soon convinced them of their mistake, by telling them 
that, instead of destroying, he was come to save the lives of the children 
of men. 

Sophronius tells us, that after the ascension of the blessed Jesus, this 
Apostle preached to the dispersed Jews ; that is, to those converts who 
were dispersed after the death of Stephen. The Spanish writers will have 
it, that after preaching the Gospel in several parts of Judea and Samaria, 
he visited Spain, where he planted Christianity, and appointed some select 



John the Evangelist. 



675 



disciples to perfect what he had begun : but if we consider the shortness 
of James's life, and that the Apostles continued in a body at Jerusalem 
even after the dispersion of the other Christians, we shall fiad it difficult 
to allow time sufficient for so tedious and difficult a voyage as that was 
in those early ages, and therefore it is safest to confine his ministry to 
Judea and the adjacent countries. 

Herod, who was a bigot to the Jewish religion, as well as desirous of 
acquiring the favor of the Jews, began a violent persecution of the Chris- 
tians, and his zeal against them animated him to pass sentence of death 
on James immediately. As he was led to the place of execution, the 
officer that guarded him to the tribunal, or rather his accuser, having been 
converted by the remarkable courage and constancy shown by the Apostle 
at the time of his trial, repented of what he had done, came and fell down 
at the Apostle's feet, and heartily begged pardon for what he had said 
against him. The holy man, after recovering from the surprise, tenderly 
embraced him. " Peace," said he, " my son, peace be unto thee, and the 
pardon of thy faults." Upon which the officer publicly declared himself a 
Christian, and both were beheaded at the same time. Thus fell the great 
Apostle James, taking cheerfully that cup of which he had long since told 
his Lord he was ready to drink. 



SAINT JOHN THE EVANGELIST. 

_ -^ROM the very minute and circumstantial account this 
evangelist gives of John the Baptist, he is supposed 
to have been one of his followers, and is thought to 
be that other disciple, who, in the first chapter of his 
Gospel, is said to have been present with Andrew, 
when John declared Jesus to be "the Lamb of God," 
and thereupon to have followed him to the place of 
his abode. He was by much the youngest of the Apostles, yet he was 
admitted into as great a share of his Master's confidence as any of them. 
He was one of those to whom he communicated the most private trans- 
actions of his life ; one of those whom he took with him when he raised 
the daughter of Jairus from the dead ; one of those to whom he displayed 
a specimen of his divinity in his transfiguration on the Mount ; one of 
those who were present at his conference with Moses and Elias, and heard 
that voice which declared him " the beloved Son of God and one of 
those who were companions in his solitude, most retired devotions, and 
bitter agonies in the garden. 

These instances of particular favor our Apostle endeavored in some 




676 



Lives of the Apostles. 



measure to answer by returns of particular kindness and constancy. For 
though he at first deserted his Master on his apprehension, yet he soon 
recovered himself, and came back to see his Saviour, confidently entered 
the high priest's hall, followed our Lord through the several particulars 
of his trial, and at last waited on him at his execution, owning him as well 
as being owned by him in the midst of armed soldiers, and in the thickest 
clouds of his most inveterate enemies. Here it was that our great Re- 
deemer committed to his care his sorrowful and disconsolate mother with 
his dying breath. And certainly the holy Jesus could not have given a 
more honorable testimony of his particular respect and kindness to John, 
than by leaving his own mother to his trust and care, and substituting 
him to supply that duty he himself paid her while he resided in this vale 
of sorrow. 

After the ascension of the Saviour of the world, when the Apostles 
made a division of the provinces among themselves, that of Asia fell to 
the share of John, though he did not immediately enter upon his charge, 
but continued at Jerusalem till the death of the blessed Virgin, which 
might be about fifteen years after our Lord's ascension. Being released 
from the trust committed to his care by his dying Master, he retired into 
Asia, and industriously applied himself to the propagation of Christianity, 
preaching where the Gospel had not yet been known, and confirming it 
where it was already planted. Many churches of note and eminence 
were of his foundation, particularly those of Smyrna, Pergamus, Thyatira, 
Sardis, Philadelphia, Laodicea, and others ; but his chief place of resi- 
dence was at Ephesus, where Paul had many years before founded a 
church, and constituted Timothy its bishop. 

After spending several years at Ephesus, he was accused to Domitian, 
who had begun a persecution against the Christians, as an asserter of 
atheism and impiety, and a public subverter of the religion of the em- 
pire ; so that by his command the proconsul sent him bound to Rome, 
where he met with the treatment that might have been expected from so 
barbarous a prince, being thrown into a cauldron of boiling oil. But 
the Almighty, who reserved him for further service in the vineyard of his 
Son, restrained the heat, as he did in the fiery furnace of old, and de- 
livered him from this seemingly unavoidable destruction. And surely one 
would have thought that so miraculous a deliverance should have been 
sufficient to have persuaded any rational man that the religion he taught 
was from God, and that he was protected from danger by the hand of 
Omnipotence. But miracles themselves were not sufficient to convince 
this cruel emperor, or abate his fury. He ordered John to be transported 
to a disconsolate island in the Archipelago, called Patmos, where he con- 
tinued several years instructing the poor inhabitants in the knowledge of 
the Christian faith; and here, about the eud of Domitian's reign } he 
wrote his book of Revelation, exhibiting by visions and prophetical re- 



John the Evangelist. 



677 



presentations the state and condition of Christianity in the future periods 
and ages of the church. 

Upon the death of Domitian and the succession of Narva, who repealed 
all the odious acts of his predecessor, and by public edicts recalled those 
whom the fury of Domitian had banished, John returned to Asia, and 
fixed his seat again at Ephesus ; the rather because the people of that city 
had lately martyred Timothy the bishop. Here, with the assistance of 
seven other bishops, he took upon himself the government of the large 
diocese of Asia Minor, and disposed of the clergy in the best manner 
that the circumstances of those times would permit, spending his time in 
an indefatigable execution of his charge, traveling from east to west, to 
instruct the world in the principles of the holy religion he was sent to 
propagate. 

In this manner John continued to labor in the vineyard of his great 
Master, until death put a period to all his toils and sufferings, which hap- 
pened in the beginning of Trajan's reign, in the ninety-eighth year 
of his age ; and, according to Eusebius, his remains were buried near 
Ephesus. 

John seems always to have led a single life ; though some of the 
ancients tell us he was a married man. He was p*olished by no study or 
arts of learning ; but what was wanting from human art was abundantly 
supplied by the excellent constitution of his mind, and that fulness 
of divine grace with which he was adorned. His humility was admirable, 
studiously concealing his own honor. For in his epistles he never styles 
himself either Apostle or evangelist ; the title of presbyter or elder is all 
he assumes, and probably in regard to his age as much as his office. In 
his Gospel, when he speaks of "the disciple whom Jesus loved," he con- 
stantly conceals his own name, leaving the reader to discover whom he 
meant. Love and charity he practiced himself, and affectionately pressed 
them upon others: the great love of his Saviour towards him seems to 
have inspired his soul with a large and more generous charity than the 
rest. This is the great vein that runs through all his writings, especially 
his epistles, where he urges it as the great and peculiar law of Chris- 
tianity, and without which all other pretences to the religion of the holy 
Jesus are vain and frivolous, useless and insignificant. And this was his 
constant practice to the hour of his dissolution ; for when age and the 
decays of nature had rendered him so weak that he was unable to preach 
to the people any longer, he was constantly led at every public meeting 
to the church at Ephesus, and always repeated to them the same precepts, 
" Little children, love one another." And when his hearers, wearied with 
the constant repetition of the same thing, asked him why he never varied 
"his discourse ? he answered, because to love one another was the com- 
mand of our blessed Saviour, and consequently one grand guide of our 
conduct through life. It is further added, that this Apostle, when stricken 



678 



Lives of the Apostles. 



in years, would confine his discourses often to these words, "Little child- 
ren, love one another." 

The greatest instance of our Apostle's care for the souls of men is in 
the writings he left to posterity ; the first of which in time, though placed 
last in the sacred canon, is his Apocalypse, or Book of Revelation, 
which he wrote during his banishment at Patmos. Next to the Apoca- 
lypse, in order of time, are his three epistles, the first of which is catholic, 
calculated for all times and places, containing the most excellent rules for 
the conduct of a Christian life, pressing to holiness and pureness of man- 
ners, and not to be satisfied with a naked and empty profession of religion ; 
not to be led away with the crafty insinuations of seducers, and caution- 
ing men against the poisonous principles and practices of the Gnostics. 
The Apostle here, according to his usual modesty, conceals his name ; it 
being of more consequence to a wise man what is said than who says 
it. It appears from Augustine that this epistle was anciently inscribed to 
the Parthians, because in all probability John preached the Gospel in 
Parthia. The other two epistles are but short, and directed to particular 
persons ; the one to a lady of great quality, the other to the charitable 
and hospitable Gaius, the kindest friend and the most courteous enter- 
tainer of all indigent Christians. 

Before he undertook the task of writing the Gospel, he caused a general 
fast to be kept by all the Asiatic churches, to implore the blessing of heaven 
on so great and momentous an undertaking. When this was done he set 
about the work, aDd completed it in so excellent and sublime a mauner, 
that the ancients generally compared him to an eagle soaring aloft among 
the clouds, whither the weak eye of man was not able to follow him. 
" Among all the evangelical writers," says Basil, "none are like St. John, 
the son of thunder, for the sublimity of his speech and the height of his 
discourses, which are beyond any man's capacity fully to reach and 
comprehend." " St. John, as a true son of thunder," says Epiphanius, " by 
a loftiness of speech peculiar to himself, acquaints us, as it were out of 
the clouds and dark recesses of wisdom, with the divine doctrine of the 
Son of God." 

Such is the character given of the writings of this great Apostle and 
evangelist, who was honored with the endearing title of being the beloved 
disciple of the Son of God ; a writer so profound as to deserve, by way 
of eminence, the character of " St. John the divine." 



SAINT 



PHILIP. 



HIS Apostle was a native of Bethsaida, the 
city of Andrew and Peter. He had the 
honor of being first called to be a disciple 
of the great Messiah, which happened in 
the following manner: Oar blessed Saviour, 
soon after his return from the wilderness 
where he had been tempted by. the devil, 
^^^^n|flffl^|9R'l|^ met with Andrew and his brother Peter, and 
^^p^-^^^^^^^f^ ^ a ^ ter some ^'course parted from them. The 

next day, as he was passing through Galilee, 
he found Philip, whom he presently commanded to follow him, the con- 
stant form he made use of in calling his disciples, and those that inse- 
parably attended him : so that the prerogative of being first called 
evidently belongs to Philip, he being the first of our Lord's disciples ; for 
though Andrew and John were the first that came and conversed with 
the Saviour of the world, yet they immediately returned to their occupa- 
tion, and were not called till a whole year after. 

It cannot be doubted, that notwithstanding Philip was a native of Ga- 
lilee, yet he was excellently skilled in the law and the prophets. Meta- 
phrastes assures us that he had from his childhood been excellently 
educated ; that he frequently read over the books of Moses, and atten- 
tively considered the prophecies relating to the coming of the Messiah. 

Nor was our Apostle idle after the honor he had received of being called 
to attend the Saviour of the world : he immediately imparted the glad 
tidings of the Messiah's appearance to his brother Nathaniel, and con- 
ducted him to his beloved Master. 

After his being called to the apostleship we have very little recorded of 
him by the evangelists. It was, however, to him that our Saviour pro- 
posed the question, as to where they should find bread sufficient to satisfy 
the hunger of so great a multitude. Philip answered, that it was not 
easy to procure so large a quantity ; not considering that it was equally 
easy for Almighty power to feed double the number, when it pleased to 
exert itself. It was also to the same Apostle that the Gentile proselytes, 
who came up to worship at Jerusalem, applied, when they were desirous 
to see the Saviour of the world. And it was with him our Lord had the 
discourse a little before the paschal supper, as recorded by the evangelist 
John. 

The compassionate Jesus had been fortifying their minds with proper 

(679) 




680 



Lives of the Apostles. 



considerations against his departure from them, and had told them that 
he was going to prepare for them a place in the mansions of the heavenly 
Canaan; that he was "the way, the truth, and the life: that no man 
could come to the Father but by him ;" and that knowing him " they both 
knew and had seen the Father." Philip, not thoroughly understanding 
the force of his Master's reasoning, begged of him that he would show 
them the Father. Our Lord gently reproved his ignorance, that, after 
attending so long to his instructions, he should not know that he was the 
image of his Father, the express character of his infinite wisdom, power, 
and goodness appearing in him ; that he said and did nothing but by his 
Father's appointment ; of which, if they did not believe, his miracles were 
a sufficient evidence : that such demands were therefore unnecessary and 
impertinent ; and that it was an indication of great weakness in him, after 
three years' education under his discipline and institutions, to appear so 
ignorant with regard to these particulars. 

The ancients tell us, that in the distribution made by the Apostles of 
the several regions of the world, Upper Asia fell to his share, where he 
labored with an indefatigable diligence and industry. By the constancy 
and power of his preaching and the efficacy of his miracles he gained 
numerous converts, whom he baptized into the Christian faith, curing at 
once their bodies of infirmities and distempers, and their souls of error 
and idolatry. He continued with them a considerable time in settling 
churches and appointing them guides and ministers of religion. 

After several years successfully exercising his apostolical office in all 
those parts, he came at last to Hierapolis, in Phrygia, a city remarkably 
rich and populous, but at the same time overrun with the most enormous 
idolatry. 

Philip, being grieved to see the people so wretchedly enslaved by 
error and superstition, continually offered his addresses to heaven, till by 
his prayers and often calling on the name of Christ, he procured the death 
or at least the vanishing of an enormous serpent to which they paid 
adoration. 

Having thus demolished their deity, he demonstrated to them how 
ridiculous and unjust it was for them to pay divine honors to men, the 
lower animals, or matter ; more especially such a venomous and odious 
creature as a serpent ; showed them that God alone was to be worshiped 
as the great parent of all the world, who in the beginning made man after 
his glorious image, and, when fallen from that innocent and happy state, 
sent his own Son into the world to redeem him ; that in order to perform 
this glorious work, he died on the cross, and rose again from the dead, 
and at the end of the world will come again to raise all the sons of men 
from the chambers of the dust, and sentence them to everlasting rewards 
and punishments. This discourse roused them from their lethargy ; they 



Bartholomew. 



681 



were ashamed of their late idolatry, and great numbers embraced the 
doctrines of the Gospel. 

This provoked the great enemy of mankind, and he had recourse to his 
old methods — cruelty and persecution. The magistrates of the city seized 
the Apostle, and having thrown him into prison caused him to be scourged. 
When this preparatory cruelty was over, he was led to execution, and 
being bound was hanged against a pillar ; or, according to others, cruci- 
fied. The Apostle being dead, his body was taken down by Bartholomew, 
his fellow-laborer in the Gospel, and Mariamne, Philip's sister, the con- 
stant companion of his travels, and decently buried ; after which they 
confirmed the people in the faith of Christ, and departed from them. 



SAINT BARTHO L 0 M E W. 

HIS Apostle is mentioned amongst the twelve immediate dis- 
ciples of our Lord, under the appellation of Bartholomew, 
although it is evident, from divers passages of Scripture, that 
he was also called Nathan ael and Bartholomew as belonging 
to one and the same person. 
With regard to his descent and family, some are of opinion that he 
was a Syrian, and that he was descended from the Ptolemies of Egypt. 
But it is plain from the evangelical history that he was a Galilean, John 
having expressly told us that Nathanael was of Cana in Galilee. 

The Scripture is silent with regard to his trade and manner of life, 
though from some circumstances there is room to imagine that he was a 
fisherman. He was at his first coming to Christ conducted by Philip, 
who told him they had now found the long-expected Messiah, so often 
foretold by Moses and the prophets, "Jesus of Nazareth, the son of 
Joseph." And when he objected that the Messiah could not be born in 
Nazareth, Philip desired him to come and satisfy himself that he was the 
Messiah. 

At his approach our blessed Saviour saluted him with this honorable 
character, that he was an Israelite indeed, a man of true simplicity and 
honesty, and his simplicity particularly appears in this, that when he was 
told of Jesus, he did not object against the meanness of his origin, the 
low condition of his parents, or the narrowness of their fortunes, but only 
against the place of his birth, which, as he justly observed, could not be 
Nazareth, the Scriptures peremptorily fortelling that the Messiah should 
be born at Bethlehem. By this, therefore, he appeared to be a true 




682 Lives of the Apostles. 

Israelite, one tbat waited for redemption in Israel, which from the times 
mentioned in the Scripture predictions he knew to be near at hand. 

He was greatly surprised at our Lord's salutation, wondering how he 
could know him at first sight, thinking he had never before seen his face. 
But he was answered, that he had seen him while he was yet under the 
fig-tree, even before Philip called him. Convinced by this instance of our 
Lord's divinity, he presently made this confession, that he was now sure 
that Jesus was the promised Messiah, the Son of God, whom he had ap- 
pointed to govern his church. Our blessed Saviour told him, that if from 
this instance he could believe him to be the Messiah, he should have far 
greater arguments to confirm his faith ; for that he should hereafter behold 
the heavens opened to receive him, and the angels visibly appearing to 
attend his triumphant entrance into the heavenly Canaan. 

Our Apostle having his peculiar spot allotted him, for the promulgation 
of the Gospel of his blessed Master, who had now ascended into heaven, 
and sent his Holy Spirit to fit and qualify his disciples for the important 
work, visited different parts of the world to preach the Gospel, and 
penetrated as far as the hither India. Whence, after spending a con- 
siderable time in India and the eastern extremities of Asia, he returned 
to the northern and western parts, and we find him at Hierapolis in 
Phrygia, laboring in concert with Philip to plant Christianity in those 
parts ; and to convince the blind idolaters of the evil of their ways, and 
direct them in the paths that lead to eternal salvation. This enraged the 
bigoted magistrates, and he was together with Philip, designed for 
martyrdom, and in order to this fastened to a cross ; but their consciences 
pricking them for a time, they took him immediately down from the cross 
and set him at liberty. 

From hence he retired into Lyaconia, and Chrysostom assures us that 
he instructed and trained up the inhabitants in the Christian discipline. 
His last remove was to Albanople in Great Armenia, a place miserably 
overrun with idolatry, from which he labored to reclaim the people. But 
his endeavors to " turn them from darkness unto light, and from the power 
of Satan unto God," were so far from having the desired effect, that they 
provoked the magistrates, who prevailed on the governor to put him to 
death, which he cheerfully underwent, sealing the truth of the doctrine he 
had preached with his blood. 



SAINT MATTHEW. 



T. MATTHEW, called also Levi, though a Roman officer, 
was a true Hebrew, and probably a Galilean ; his trade 
was that of publican or tax-gatherer to the Romans, an 
office detested by the generality of the Jews, on two ac- 
counts ; first, because, having farmed the custom of the 
Romans, they used every method of oppression to pay their rents to them ; 
secondly, because they demanded tribute of the Jews, who considered 
themselves a free people, having received that privilege from God himself. 
And hence they had a common proverb among them, " Take not a wife 
out of that family in which there is a publican, for they are all publicans." 
That is, they are all thieves, robbers, and notorious sinners. And to this 
proverbial custom our blessed Saviour alludes, when speaking of a 
hardened sinner, on whom neither private reproofs nor the public censures 
and admonitions of the church can prevail, "Let him be to thee as an 
heathen man and a publican." 

Our blessed Saviour having cured a person long afflicted with the palsy, 
retired out of Capernaum to walk by the sea-side, where he taught the 
people that flocked after him. Here he saw Matthew sitting in his office, 
and called him to follow him. The man was rich, had a large and profit- 
able employment, was a wise and prudent person, and doubtless under- 
stood what it would cost him to comply with the call of Jesus. He was 
not ignorant that he must exchange wealth for poverty, a custom-house 
for a prison, rich and powerful masters for a naked and despised Saviour. 
But he overlooked all these considerations, and left all his interest and 
relations, to become our Lord's disciple, and to embrace a more spiritual 
way of commerce and traffic. 

The Pharisees, who sought all opportunities of raising objections 
against the doctrine of the blessed Jesus, took this opportunity of suggest- 
ing to his disciples, that it was highly unbecoming so pure and holy a 
person as their Master pretended himself to be to converse so familiarly 
with the worst of men, with publicans and sinners, persons infamous to 
a proverb. But he presently replied to them, that these were the sick, 
and therefore needed the physician ; that his company was of most con- 
sequence where the souls of men most required it ; that God himself pre- 
ferred works of mercy and charity, especially in doing good to the souls 
of men, infinitely above all ritual observances; and that the principal 
design of his coming into the world was not to call the righteous, or 

(683) 




684 



Lives of the Apostles. 



those who, like themselves, vainly pretend to be so, but sinners, humble, 
self-convinced sinners, to repentance. 

After our blessed Saviour's ascension into heaven, Matthew, for the 
first eight years at least, preached in different parts of Judea; but after- 
wards he left the country of Palestine to convert the Gentile world. 
Before his departure, he was entreated by the Jewish converts to write 
the history of the life and actions of the blessed Jesus, and leave it among 
them as a standing monument of what he had so often delivered to them 
in his sermons. This request he readily complied with. 

After his leaving Judea, he traveled into several parts, especially 
Ethiopia, but the particular places he visited are not known with cer- 
tainty. However, after laboring indefatigably in the vineyard of his 
Master, he suffered martyrdom at a city of Ethiopia, called Naddabar : 
but by what kind of death is not absolutely known ; though the general 
opinion is, that he was slain with a halbert. 

Matthew was a remarkable instance of the power of religion in bring- 
ing men to a better temper of mind. If we reflect upon his circumstances 
while he continued a stranger to the great Redeemer of mankind, we 
shall find that the love of the world had possessed his heart. But, not- 
withstanding this, no sooner did Christ call him than he abandoned with- 
out the least scruple or hesitation all his riches ; nay, he not only re- 
nounced his lucrative trade, but ran the greatest hazard of displeasing the 
masters who employed him, for quitting their service without giving them 
the least notice, and leaving his accounts in confusion. Had our blessed 
Saviour appeared as a secular prince, clothed with temporal power and 
authority, it would have been no wonder for him to have gone over to 
his service ; but when he appeared under all the circumstances of mean- 
ness and disgrace, when he seemed to promise his followers nothing but 
misery and sufferings in this life, and to propose no other rewards than 
the invisible encouragements of another world, his change appears truly 
wonderful and surprising ; but divine grace can subdue all opposition, 
and soften the most obdurate hearts. 

The last thing we shall remark in the life of this Apostle is his Gospel, 
written at the entreaty of the Jewish converts while he abode in Pales- 
tine ; but at what time is uncertain ; some believe it to have been written 
eight, some fifteen, and some thirty years after our Lord's ascension. It 
was originally written in Hebrew ; but soon after translated into Greek 
by one of the disciples. 

After the Greek translation was admitted, the Hebrew copy was chiefly 
owned and used by the Nazaraei, a middle sect between Jews and Chris- 
tians ; with the former, they adhered to the rites and ceremonies of the 
Mosaic law, and with the latter they believed in Christ and embraced his 
religion ; and hence this Gospel has been styled, "The Gospel according 
to the Hebrews," and "The Gospel of the Nazarenes." 



SAINT THOMAS. 



VANGELICAL history is entirely silent with regard either 
to the country or kindred of Thomas. It is, however, cer- 
tain that he was a Jew, and in all probability a Galilean. He 
was together with the rest called to the apostleship, and 
not long after gave an eminent instance of his being ready 
to undergo the most melancholy fate that might attend him. For when 
the rest of the Apostles dissuaded their Master from going into Judea, 
at the time of Lazarus's death, because the Jews lately endeavored to 
stone him, Thomas desired them not to hinder his journey thither, though 
it might cost them all their lives. " Let us go," said he, " that we may 
die with him ;" concluding that, instead of Lazarus being raised from the 
dead, they should all like him be placed in the chambers of the dust. 

When the holy Jesus, a little before his last sufferings, had been speak- 
ing to them of the joys of heaven, and had told them that he was going 
to prepare mansions for them, that they might follow him, and that they 
knew both the place whither he was going and the way thither ; our 
Apostle replied, that they knew not whither he was going, much less the 
way that would lead them thither. To which our Lord returned this 
short but satisfactory answer, "I am the way." I am the person whom 
the Father hath sent into the world, to show mankind the paths that lead 
to eternal life, and therefore you cannot miss the way if you follow my 
example. 

After the disciples had seen their great Master expire on the cross, 
their minds were distracted by hopes aud fears concerning his resurrec- 
tion, about which they were not then fully satisfied, which engaged him 
the sooner to hasten his appearance, that by the sensible manifestations 
of himself he might put the matter beyond all possibility of dispute. 
Accordingly, the very day on which he arose from the dead he came into 
the house where they were assembled, while, for fear of the Jews, the 
doors about them were close shut, and gave them sufficient assurance that 
he was risen from the dead. At this meeting Thomas was absent, having 
probably never rejoined their company since their dispersion in the garden, 
when every one's fears prompted him to consult his own safety. At his 
return they told him that the Lord had appeared to them, but he obsti- 
nately refused to give credit to what they said, or to believe that it was 
really he, presuming it rather to have been a spectre or apparition, unless 
he might see the very print of the nails, and feel the wounds in his hands 
and side. 

(085) 




686 



Lives of the Apostles. 



Our compassionate Saviour would not take the advantage of his per- 
verse obstinacy, but on that day seven-night came again to meet them, as 
they were solemnly met at their devotions, and, calling to Thomas, bade him 
look upon his hands, put his fingers into the print of the nails, and thrust 
his hand into his side, to satisfy his faith by a demonstration from the 
senses. Thomas was soon convinced of his error and obstinacy, confessing 
that he now acknowledged him to be his Lord and Master, saying, " My 
Lord and my God." Our Lord answered, that it was happy for him that 
he believed the testimony of his own senses ; but that it would have been 
more commendable in him to have believed without seeing, because it was 
foretold that the Son of God should burst the chains of death, and rise 
again from the dead. 

Our great Redeemer having, according to promise before his ascension, 
poured an extraordinary effusion of the Holy Ghost upon the disciples, 
to qualify them for the great work of preaching the Gospel, Thomas as 
well as the rest labored in the cause of his Divine Master in several parts 
of Judea; and after the dispersion of the Christian church in Jerusalem, 
repaired into Parthia, the province assigned him for his ministry. After 
which, as Sempronius and others inform us, he preached the Gospel to 
the Medes, Persians, Carminians, Hyrcani, Bactarians, and the neighbor- 
ing nations. During his preaching in Persia he is said to have met with 
the magi, or wise men, who had taken that long journey at our Saviour's 
birth to worship him, whom he baptized and took with him as his com- 
panions and assistants in propagating the Gospel. 

Leaving Persia, he traveled into Ethiopia, preaching the glad tidings 
of the Gospel, healing the sick, and working other miracles, to prove he 
had his commission from on high ; and after traveling through these coun- 
tries he entered India. 

His remarkable success alarmed the Bramins, who plainly perceived 
that their religion would be soon extirpated, unless some method could be 
found of putting a stop to the progress of Christianity, and therefore re- 
solved to put the Apostle to death. At a small distance from the city 
was a tomb, whither Thomas often retired for private devotion. Hither 
the Bramins and their armed followers pursued him, and while he was 
at prayer they first shot at him a shower of darts, after which one of the 
priests ran him through with a lance. His body was taken up by his dis- 
ciples, and buried in the church he had lately erected, and which was 
afterwards improved into a fabric of great magnificence. 

Chrysostom says that Thomas, who at first was the weakest and 
more incredulous of all the Apostles, became, through Christ's condescen- 
sion to satisfy his scruples, and the power of the divine grace, the most 
active and invincible of them all ; traveling over most parts of the world, 
and living without fear in the midst of barbarous nations, through the effi- 
cacy of that Almighty power which can make the weakest vessels to per- 
form acts of the greatest difficulty and moment. 



SAINT JAMES THE LESS. 



T has been doubted by some whether this was the same with 
that James who was afterwards bishop of Jerusalem, two 
'^^^^^^f of this name being mentioned in the sacred writings, namely, 
81^618^ James the Great and James the Less, both Apostles. The 
|^|_ ancients mention a third, surnamed the Just, which they 
will have to be distinct from the former, and bishop of 
Jerusalem. But this opinion is built on a sandy foundation, for nothing 
is plainer than that James the Apostle, whom Paul calls our Lord's 
brother, and reckons, with Peter and John, one of the pillars of the church, 
was the same who presided among the Apostles, doubtless by virtue of his 
office, and determined the causes in the synod of Jerusalem. It is reason- 
able to think that he was the son of Joseph, afterwards the husband of 
Mary, by his first wife, whom Jerome styles Escha, and adds that she was 
the daughter of Aggi, brother to Zacharias, the father of John the Bap- 
tist. Hence he was reputed our Lord's brother. We find, indeed, several 
mentioned as the brethren of our Saviour in the evangelical history, but 
in what sense was greatly controverted by the ancients. Jerome, 
Chrysostom, and some others, will have them to be so called from their 
being the sons of Mary, cousin-german, or, according to the Hebrew idiom, 
sister to the Virgin Mary. But Eusebius, Epiphanius, and many others, 
tell us they were the children of Joseph by a former wife. And this seems 
most natural and best agrees with what the evangelists say of them, when 
they enumerate the questions of the Jews: "Is not this the carpenter's 
sou ? Is not his mother called Mary ? and his brethren James and Jos.es, 
Simeon and Judas ? and his sisters, are they not all with us ? Whence then 
has this man these things ?" From hence it is plain that the Jews under- 
stood these persons not to be Christ's kinsmen only, but his brethren, the 
same carpenter's sons, having the same relation to him that Jesus himself 
had. With regard to the place of his birth the sacred history is silent. 

After the resurrection, he was honored with a particular appearance of 
our Lord to him, which, though passed over in silence by the evangelists, 
is recorded by Paul. 

Some time after this appearance, he was chosen bishop of Jerusalem, 
preferred before all the rest for his near relation to Christ ; and for the 
same reason we find Simon chosen to be his immediate successor in that 
See, because, after James, he was our Lord's next kinsman ; a considera- 
tion that made Peter and the two sons of Zebedee, though they had been 
particularly honored by our Saviour, not to contend for this high and 

(687) 



683 



Lives oe the Apostles. 



honorable station, bnt freely to choose Jaraes the Just bishop of 
Jerusalem. 

When Paul came to Jerusalem after his conversion, he applied to 
James, and was by him honored with the right hand of fellowship. And it 
was to James that Peter sent the news of his miraculous deliverance out of 
prison. "Go," said he, " show these things unto James, and to the bre- 
thren •» that is, to the whole church, especially to James the pastor of it. 

He performed every part of his duty with all possible care and industry, 
omitting no particular necessary to be observed by a diligent and faithful 
guide of souls ; strengthening the weak, instructing the ignorant, reducing 
the erroneous, reproving the obstinate, and, by the constancy of his ser- 
mons, conquering the stubbornness of that perverse and refractory gen- 
eration he had to deal with, many of the nobler and better sort being 
persuaded to embrace the Christian faith. 

But a person so careful, and successful in his charge, could not fail of 
awakening the spite and malice of his enemies : a sort of men of whom the 
Apostle has given too true a character, that "they please not God, and 
are contrary to all men." They were vexed to see Paul had escaped their 
hands by appealing unto Caesar ; and therefore turned their fury against 
James : but being unable to effect their design under the government of 
Festus, they determined to attempt it under the procuratorship of Albinus 
his successor : Ananus the younger, of the sect of the Sadducees, being 
high priest. 

In order to this, a council was summoned, and the Apostle with others 
arraigned and condemned as violaters of the law. But that the action 
might appear more plausible and popular, the Scribes and Pharisees, mas- 
ters in the art of dissimulation, endeavored to ensnare him ; and at their 
first coming told him that they had all placed the greatest confidence in 
him ; that the whole nation as well as they gave him the title of a just man, 
and one that was no respecter of persons ; that they therefore desired he 
would correct the error and false opinion the people had conceived of 
Jesus, whom they considered as the Messiah, and take this opportunity of 
the universal confluence to the pascal solemnity to set them right in their 
opinions in this particular, and would go with them to the top of the tem- 
ple, where he might be seen and heard by all. The Apostle readily con- 
sented, and being advantageously placed on a pinnacle of the temple, they 
addressed him in the following manner : " Tell us, 0 Justus, for we have 
all the reason in the world to believe, that the people are thus generally 
led away with the doctrine of Jesus, who was crucified ; tell us, what is this 
institution of the crucified Jesus ?" To which the Apostle answered, with 
an audible voice, "Why do you inquire of Jesus, the Son of man ? He sits 
in heaven, at the right hand of the Majesty on high, and will come again 
in the clouds of heaven." The people below hearing this glorified the 
blessed Jesus, and openly proclaimed, " Hosanna to the Son of David!" 



Simon the Zealot. 



689 



The Scribes and Pharisees now perceived that they had acted foolishly ; 
that instead of reclaiming they had confirmed the people in their error; 
and that there was no way left but to dispatch him immediately, in order 
to warn others by his sufferings not to believe in Jesus of Nazareth. Ac- 
cordingly, they suddenly cried out that Justus himself was seduced and 
become an impostor, and immediately threw him from the pinnacle on 
which he stood into the court below ; but not being killed on the spot, he 
recovered himself so far as to rise on his knees, and pray fervently to hea- 
ven for his murderers. But malice is too diabolical to be pacified with 
kindness or satisfied with cruelty. Accordingly, his enemies, vexed that 
they had not fully accomplished their work, showered stones upon him, 
while he was imploring their forgiveness at the throne of grace, and one 
of them, more merciful than the rest, put an end to his misery with a ful- 
ler's club. 

Thus did this great and good man finish his course, in the ninety-sixth 
year of his age, and about twenty-four years after our blessed Saviour's 
ascension into heaven. His death was lamented by all good men, even 
by the sober and just persons among the Jews themselves, as Josephus 
himself confesses. 

He was of a remarkably meek and humble temper, honoring what was 
excellent in others, concealing what was valuable in himself ; neither the 
eminence of his relation to the blessed Jesus, nor the dignity of the place 
he so worthily filled, could induce him to entertain lofty thoughts of him- 
self above the rest of his brethren ; on the contrary, he strove to conceal 
whatever might place him in a higher rank than the other discipfes of the 
Lord of glory. Though he was brother to the Redeemer of mankind, 
he styles himself only "the servant of our Lord Jesus Christ;" not so 
much as mentioning his being an Apostle. His temperance was admira- 
ble, wholly abstaining from flesh, drinking neither wine nor strong drink, 
and never using the bath. 



SAINT SIMON THE ZEALOT. 

T. SIMON, in the catalogue of the Apostles, is styled Simon 
the Canaanite, whence some conjecture that he was born in 
Cana of Galilee, and others will have him to have been the 
bridegroom mentioned by John, at whose marriage our 
blessed Saviour turned the water into wine. But this word 
has no relation to his country, or the place of his nativity, being 
derived from the Hebrew word knah, which" signifies zeal, and de- 
41 




690 



Lives of the Apostles. 



notes a warm and sprightly temper. What some of the evangelists 
therefore call Canaanite, others, rendering the Hebrew by the Greek 
word, style Zealot : not from his great zeal, his ardent affection to his 
Master, and his desire of advancing his religion in the world, but from his 
warm active temper and zealous forwardness in some particular sect of 
religion before his coming to our Saviour. 

In order to understand this the better, it will be necessary to observe, 
that as there were several sects and parties among the Jews, so there was 
one, either a distinct sect, or at least a branch of the Pharisees, called the 
sect of the Zealots. This sect of the Zealots took upon them to execute 
punishments in extraordinary cases ; and that not only by the connivance, 
but with the leave both of the rulers and people, till in process of time 
their zeal degenerated into all kinds of licentiousness and wild extrava- 
gance ; and they not only became the pests of the commonwealth at home, 
but opened the doors for the Romans to break in upon them, to their final 
and irrevocable ruin. They were continually prompting the people to 
throw off the Roman yoke, and assert their natural liberty, taking care, 
when they had thrown all things into confusion, to make their own advan- 
tage of the tumult. Josephns gives a large account of them, and every- 
where bewails them as the great plague of the nation. 

Many attempts were made, especially by Annas, the high priest, to 
reduce them to order, and oblige them to observe the rules of sobriety ; 
but all were in vain ; they continued their violent proceedings, and, join- 
ing with the Idumeans, committed every kind of outrage. They broke 
into the sanctuary, slew the priests themselves before the altar, and filled 
the streets of Jerusalem with tumults, rapine, and blood. Nay, when 
Jerusalem was closely besieged by the Roman army, they continued 
their detestable proceedings, creating fresh tumults and factions, and 
were indeed the principal cause of the ill success of the Jews in that 
fatal war. 

Simon continued in communion with the rest of the Apostles and 
disciples at Jerusalem ; and at the feast of Pentecost received the same 
miraculous gifts of the Holy Ghost, so that he was qualified with the rest 
of the brethren for the Apostolic Office ; and in propagating the Gospel 
of the Son of God, we cannot doubt of his exercising his gifts with the 
same zeal and fidelity, though in what part of the world is uncertain. 
Some say he went into Egypt, Gyrene, and Africa, preaching the Gospel 
to the inhabitants of those remote and barbarous countries. And others 
add, that after he had passed through those burning wastes, he took ship 
and visited the frozen regions of the north, preaching the Gospel to the 
inhabitants of the western parts, and even in Britain, where, having con- 
verted great multitudes, and sustained the greatest hardships and per- 
secutions, he was at last crucified, and buried in some part of Great 
Britain, but the place where, is unknown. 



SAINT JUDE. 



Y three several names this Apostle is mentioned in the evan- 
gelical history, namely, Jude or Judas, Thaddeus, aud 
Lebbeus. He was brother to James the Less, afterwards 
bishop of Jerusalem, being the son of Joseph, the reputed 
father of Christ, by a former wife. It is not known when 
or by what means he became a disciple of our blessed Saviour, nothing 
being said of him till we find him in the catalogue of the twelve Apostles ; 
nor afterwards, till Christ's last supper, when, discoursing with them 
about his departure, and comforting them with a promise that he would 
return to them again, meaning after his resurrection, though the " world 
should see him no more," our Apostle said to his Master, " Lord, how is 
it that thou wilt manifest thyself to us, and not unto the world ?" 

Paulinus tells us, that the province which fell to the share of Jude was 
Lybia, but he does not tell us whether it was the Cyrenean Lybia, which 
is thought to have received the Gospel from Mark, or the southern parts 
of Africa. But, however that be, in his first setting out to preach the 
Gospel, he traveled up and down Judea and Galilee ; then through 
Samaria into Idumea, and to the cities of Arabia, and the neighboring 
countries, and afterwards to Syria and Mesopotamia. Nicephorus adds, 
that he came at last to Edessa, where Abagarus governed, and where 
Thaddeus, one of the seventy, had already sown the seeds of the Gospel. 
Here he perfected what the other had begun ; and having by his sermons 
and miracles established the religion of Jesus, he died in peace ; but 
others say that he was slain at Berytus, and honorably buried there. The 
writers of the Latin church are unanimous in declaring that he traveled 
into Persia, where, after great success in his apostolical ministry for 
many years, he was at last, for his openly reproving the superstitious rites 
and customs of the magi, cruelly put to death. 

Jude left only one epistle, which is placed the last of those seven 
styled catholic in the sacred canon. It had no particular inscription, as 
the other six have, but is thought to have been primarily intended for 
the Christian Jews, in their several dispersions, as Peter's epistles were. 
In it he tells them that he at first intended to write to them in general of 
the common salvation, and establish and confirm them in it : but seeing 
the doctrine of Christ attacked on every side by heretics, he conceived it 
more necessary to spend his time in exhorting them to fight manfully in 
defence of the faith once delivered to the saints, and oppose the false 
teachers who labored so indefatigably to corrupt it. 

(691) 




SAINT MATTHIAS. 



lS Matthias was not an Apostle of the first election, 
immediately called and chosen of the Son of God 
himself, it cannot be expected that any account of 




him can be found in the evangelical history. He 
was one of our Lord's disciples, probably one of the 
seventy, that had attended on him the whole time of 



" his public ministry, and after his death was elected 
into the apostleship, to supply the place of Judas, who, after betraying 
his great Lord and Master, laid violent hands on himself. The defection 
of Judas having made a vacancy in the apostolic college, the first thing 
they did after their return from Mount Olivet, when their great Master 
ascended to the throne of his glory, was to fill up this vacancy with a 
proper person. Accordingly two persons were proposed, Joseph, called 
Barsabas, and Matthias, both duly qualified for the important office. 
The method of election was by lots, a way common both among the Jews 
and Gentiles for determining doubtful and difficult cases, especially in 
choosing judges or magistrates. And this course seems to have been 
taken by the Apostles, because the Holy Ghost was not yet given, by 
whose immediate dictates and inspirations they were afterwards chiefly 
guided. The prayer being ended, the lots were drawn, by which it 
appeared that Matthias was the person thus preferred, and he was accord- 
ingly numbered among the twelve Apostles. 

Not long after this election, the promised powers of the Holy Ghost 
were conferred upon the Apostles, to qualify them for that great and diffi- 
cult employment upon which they were sent, the establishing of the holy 
religion of the Son of God among the children of men. 

Matthias spent the first year of his ministry in Judea, where he reaped 
a very considerable harvest of souls, and then traveled into different parts 
of the world, to publish the glad tidings of salvation to people who had 
never yet heard of a Saviour ; but the particular parts he visited are not 
certainly known. Dorotheus says he finished his course at Sebastople, 
and was buried there, near the Temple of the Sun. An ancient martyr- 
ology reports him to have been seized by the Jews, and as a blasphemer 
to have been stoned and then beheaded. But the Greek offices, supported 
herein by the authority of several ancient breviaries, tell us that he was 
crucified. 

(692) 



SAINT MAEK 



AS descended from Jewish parents, and of the tribe of Levi. 
Nor was it uncommon among the Jews to change their 
names on some remarkable revolution or accident of life, or 
when they intended to travel into any of the European pro- 
vinces of the Reman empire. 
The ancients generally considered him as one of the seventy disciples ; 
and Epiphanius expressly tells us that he was one of those who, taking 
exception at our Lord's discourse of " eating his flesh and drinking his 
blood, went back, and walked no more with him." But there appears 
no manner of foundation for these opinions, nor for that of Nicephorus, 
who will have him to be the son of Peter's sister. 

Eusebius tells us that Mark was sent into Egypt by Peter to preach the 
Gospel, and accordingly planted a church in Alexandria, the metropolis 
of it ; and his success was so very remarkable, that he converted multitudes 
both of men and women, persuading them not only to embrace the Chris- 
tian religion, but also a life of more than ordinary strictness. Mark did 
not confine himself to Alexandria, and the oriental parts of Egypt, but 
removed westward to Lybia, passing through the countries of Marmacia, 
Pentapolis, and others adjacent, where, though the people were both 
barbarous in their manners and idolatrous in their worship, yet by his 
preaching and miracles he prevailed ou them to embrace the tenets of 
the Gospel ; nor did he leave them till he had confirmed them in the 
faith. 

After this long tour he returned to Alexandria, where he preached with 
the greatest freedom, ordered and disposed of the weightiest affairs of the 
church, and wisely provided for a succession, by constituting governors 
and pastors of it. But the restless enemy of the souls of men would not 
suffer our Apostle to continue in peace and quietness ; for while he was 
assiduously laboring in the vineyard of his Master, the idolatrous inhabi- 
tants, about the time of Easter, when they were celebrating the solemni- 
ties of Serapis, tumultuously entered the church, forcing Mark, then 
performing divine service, from thence ; and binding his feet with cords, 
dragged him through the streets, and over the most craggy places, to the 
Bucelus, a precipice near the sea, leaving him there in a lonesome prison 
for that night ; but his great and beloved Master appeared to him in a 
vision, comforting and encouraging his soul under the ruins of his shat- 
tered body. The next morning early the tragedy began afresh, dragging 
him about in the same cruel and barbarous manner till he expired. But 

(693) 




694 



Lives of the Apostles. 



their malice did not end with his death ; they burned his mangled body 
after they had so inhumanly deprived it of life. But the Christians, after 
the hellish tragedy was over, gathered up his bones and ashes, and de- 
cently interred them near the place where he used to preach. His remains 
were afterwards, with great pomp, removed from Alexandria to Venice, 
where they are religiously honored, and he is adopted as the titular saint 
and patron of that state. He suffered martyrdom on the 25th of April, 
but the year is not absolutely known ; the most probable opinion however 
is, that it happened about the end of Nero's reign. 

His Gospel, the only writing he left behind him, was written at the en- 
treaty and earnest desire of the converts at Rome, who, not content to 
have heard Peter preach, pressed Mark his disciple to commit to writing 
an historical account of what he had delivered to them, which he per- 
formed with equal faithfulness and brevity, and, being perused and ap- 
proved by Peter, was commanded to be publicly read in their assemblies. 
It was frequently styled Peter's Gospel, not because he dictated it to 
Mark, but because the latter composed it from the accounts Peter usually 
delivered in his discourses to the people. And this is probably the 
reason of what Chrysostom observes, that in his style and manner of ex- 
pression he delights to imitate Peter, representing a great deal in a few 
words. The strict impartiality he observed in all his relations is plain, and 
hence, so far from concealing the shameful lapse of Peter, his dear tutor 
and master, he describes it with more aggravating circumstances, than 
any other evangelist. 



SAINT LUKE. 




Iff 



''^ 'C 4^-5- HIS disciple of the blessed Jesus was born 
^^->'''*^ v jfB at Antioch, the metropolis of Syria, a city 
celebrated for the pleasantness of its situa- 
tion, the fertility of its soil, the riches of its 
commerce, the wisdom of its senate, and the 
civility and politeness of its inhabitants, by 
the pens of some of the greatest writers of 
those times. It was eminent for schools of 
learning, which produced the most renowned 



masters in the arts and sciences ; so that, 
being born as it were in the lap of the muses, 
he could not well fail of acquiring an inge- 
nious and liberal education. But he was not 



contented with the learning of his own country ; he traveled for im- 



Luke. 



695 



provement into several parts of Greece and Egypt, and became particu- 
larly skilled in physic, which he made his profession. But those who 
would, from this particular, infer the quality of his birth and fortune, 
seem to forget that the healing art was in these early times generally 
practiced by servants ; and hence Grotius is of opinion that Luke was 
carried to Rome, and lived there as servant to some noble family in 
quality of physician ; but after obtaining his freedom he returned into 
his own country, and probably continued his profession till his death, it 
being so highly consistent with and in many cases subservient to the care 
of souls. He is also famous for his skill in another art, namely, painting, 
and an ancient inscription found in a vault near the church of St. Maria 
de Yia Lata at Rome, supposed to have been the place where Paul dwelt, 
mentions a picture of the blessed Virgin : Una ex vii. ah Luca depictis, 
being one of the seven painted by Luke. 

Luke was a Jewish proselyte ; but when he became a Christian is un- 
certain. Those who understand him in the beginning of his Gospel, say 
that he had the facts from the reports of others, who were eye-witnesses, 
and suppose him to have been converted by Paul ; and that he learned 
the history of his Gospel from the conversation of that Apostle, and wrote 
it under his direction ; and that when Paul in one of his epistles says, 
" According to my Gospel," he means this of Luke, which he styled his 
from the great share he had in the composition of it. 

On the other hand, those who hold that he wrote his Gospel from his 
own personal knowledge, observe that he could not receive it from Paul, 
as an eye-witness of the matters contained in it, because all those matters 
were transacted before his conversion ; and that he never saw our Lord 
before he appeared to him in his journey to Damascus, which was some, 
time after he ascended into heaven. Consequently, when Paul says, 
"According to my Gospel," he means no more than that Gospel in 
general which he preached ; the whole preaching of the Apostles being 
styled the Gospel. But however this be, Luke became the inseparable 
companion of Paul in all fiis travels, and his constant fellow-laborer in 
the work of the ministry. This infinitely endeared him to that Apostle, 
who seems delighted with owning him for his fellow-laborer, and in calling 
him the " beloved physician," and the " brother whose praise is in the 
Gospel." 

Luke wrote two books for the use of the church, his Gospel, and the 
Acts of the Apostles ; both of which he dedicated to Theophilus, which 
many of the ancients supposed to be a feigned name, denoting a lover of 
God, a title common to all sincere Christians. But others think it was a 
real person, because the title of " Most Excellent" is attributed to him ; 
the usual title and form of address in those times to princes and great 
men. His Gospel contains the principal transactions of our Lord's life ; 
and the particulars omitted by him are, in general, of less importance 
than those of the other evangelists. 



696 



Lives of the Apostles. 



With regard to the Acts of the Apostles, written by Luke, the work 
was no doubt performed at Rome, about the time of Paul's imprisonment 
there, with which he concludes his story. It contains the actions and 
sometimes the sufferings of the principal Apostles, especially Paul, whose 
activity in the cause of Christ made him bear a great part in the labors 
of his Master ; and Luke being his constant attendant, an eye-witness of 
the whole carriage of his life, and privy to his most intimate transactions, 
was consequently capable of giving a more full and satisfactory account 
of them. Among other things he enumerates the great miracles the 
Apostles did in confirmation of their doctrine. 

In both these treatises his manner of writing is exact and accurate, his 
style noble and elegant, sublime and lofty, yet clear and perspicuous, 
flowing with an easy and natural grace and sweetness, admirably adapted 
to an historical narrative. In short, as an historian, he was faithful in 
his relations and elegant in his writings ; as a minister, careful and dili- 
gent for the good of souls ; as a Christian, devout and pious ; and, to 
crown all the rest, laid down his life in testimony of the truth of the Gos- 
pel he had both preached and published to the world. 



SAINT BABNABAS. 

T. BARNABAS was at first called Joses, a softer 
termination generally given by the Greeks to Joseph. 
His fellow disciples added the name of Barnabas, as 
significant of some extraordinary property in him. 
Luke interprets it, "the son of consolation," which he 
was ever ready to administer to the afflicted, both by 
word and action. He was a descendant of the tribe 
of Levi, of a family removed out of Judea, and settled in the Isle of 
Cyprus, where they had purchased an estate, as the Levites might do out 
of their country. His parents, finding their son of a promising genius 
and disposition, placed him in one of the schools of Jerusalem, under the 
tuition of Gamaliel, Paul's master ; an accident which, in all probability, 
laid the foundation for that intimacy which afterwards subsisted between 
these two eminent servants of the blessed Jesus. 

* The first mention we find of Barnabas in the Holy Scripture is the 
record of the great and worthy service he did the church of Christ, by 
succoring it with the sale of his patrimony in Cyprus, the whole price of 
which he laid at the Apostles' feet, to be put into the common stock, and 
disposed of as they should think fit, among the indigent followers of the 




Barnabas. 



697 



holy Jesus. The worthy example was followed by those who were blessed 
with the goods of fortune : none kept their plenty to themselves, but turned 
their houses and lands into money, and devoted it to the common use of 
the church. Barnabas is indeed mentioned as selling a most valuable 
estate on this occasion ; being the most forward and ready to begin a com- 
mon stock, and set others a laudable pattern of charity and benevolence. 
And now Barnabas became considerable in the ministry and govern- 
ment of the church ; for we find that Paul, coming to Jerusalem three 
years after his conversion, and not readily procuring admittance into the 
church, because he had been so grievous a persecutor of it, and might 
still l3e suspected of a design to betray it, addressed himself to Barnabas, 
a leading man among the Christians, and one that had personal knowledge 
of him. He accordingly introduced him to Peter and James, and satisfied 
them of the sincerity of his conversion, and in what miraculous manner 
it was brought abont. This recommendation carried so much weight with 
it, that Paul was not only received into the communion of the Apostles, 
but taken into Peter's house, "and abode with him fifteen days." 
Gal. i. 18. 

About four or five years after this, the agreeable news was brought to 
Jerusalem that several of their body, who had been driven out of Judea 
by the persecutions raised about Stephen, had preached at Antioch with 
such success that a great number both of Jews and proselytes embraced 
Christianity, and were desirous that some of the superior order would come 
down and confirm them. This request was immediately granted, and Bar- 
nabas was deputed to settle this new plantation ; and being himself " a 
good man, and full of the Holy Ghost and of faith," his charitable deeds 
accompanying his discourses, and his pious life exemplifying his sound 
doctrine, the people were greatly influenced by him, and very large addi- 
tions were made to the Christian church. But there being too large a field 
for one laborer, he went to bring Saul from Tarsus, who came back with 
him to Antioch, and assisted him a whole year in establishing that church. 
Their labors prospered ; their assemblies were crowded, and the disciples, 
who before this were called among themselves brethren, believers, elect, 
and by their enemies, JNJazarenes and Galileans, were now called Christians 
first in Antioch. 

When the Apostles had fulfilled their charitable embassy, and stayed 
some time at Jerusalem to see the good effect of it, they returned again 
to Antioch, bringing with them John, whose surname was Mark, the son 
of Mary, sister to Barnabas, and at whose house the disciples found both 
security for their persons, and conveniences for the solemnities of their wor- 
ship. But soon after the Apostles returned to Antioch, an express rela- 
tion was made to the church, by the mouth of one of the prophets who 
ministered there, that Barnabas and Saul should be set apart for an ex- 
traordinary work unto which the Holy Ghost had appointed them. Upon 



698 



Lives of the Apostles. 



this declaration the church set apart a day for a solemn mission ; after de- 
vout prayer and fasting, they laid their hands upon them, and ordained 
them to their office ; which was to travel over certain countries, and preach 
the Gospel to the Gentiles. From this joint commission, Barnabas ob- 
tained the name of an Apostle, not only among later writers of the church, 
but with Paul himself, and with Luke, in the history of the Acts of 
the Apostles. Paul and Barnabas being thus consecrated " the Apostles 
of the Gentiles," entered upon their province, taking with them John 
Mark for their minister or deacon, who assisted them in many ecclesiastical 
offices, particularly in taking care of the poor. 

The first city they visited after their departure from Antioch was 
Selucia, a city of Syria, adjoining to the sea ; from whence they sailed 
for the island of Cyprus, the native place of Barnabas, and arrived at 
Salamis, a port formerly remarkable for its trade. Here they boldly 
preached the doctrines of the Gospel in the synagogue of the Jews ; and 
from thence traveled to Paphos, the capital of the island, and famous for 
a temple dedicated to Yenus, the titular goddess of Cyprus. Here their 
preaching was attended with remarkable success ; Servius Panlus, the 
proconsul, being among others converted to the Christian faith. 

Leaving Cyprus, they crossed the sea to preach in Pamphylia, where 
their deacon John, to the great grief of his uncle Barnabas, left them, and 
returned to Jerusalem; either tired with continual travels, or discouraged 
at the unavoidable dangers and difficulties which, experience had suffi- 
ciently informed him, would constantly attend the preachers of the Gospel, 
from hardened Jews and idolatrous Gentiles. 

Soon after their arrival at Lystra, Paul cured a man who had been lame 
from his mother's womb, which so astonished the inhabitants, that they be- 
lieved them to be gods who had visited the world in the form of men. Bar- 
nabas they treated as Jupiter, their sovereign deity, either because of 
his age, or the gravity and comeliness of his person ; for all the writers of 
antiquity represent him as a person of a venerable aspect and a majestic 
presence. But the Apostles, with the greatest meekness and humility, de- 
clared themselves to be but mortals : and the inconsistent populace soon 
satisfied themselves of the truth they had asserted ; for at the persuasion 
of their indefatigable persecutors, who followed them hither also, they 
made an assault upon them, and stoned Paul till they left him for dead ; 
but supported by an invisible power from on high, he soon recovered his 
spirits and strength, and the Apostles immediately departed for Derbe. 
Here they applied themselves to the work of the ministry, and converted 
many to the religion of the blessed Jesus. 

From Derbe they returned back to Lystra, Iconium, and Antioch in 
Pisidia, confirming the souls of the disciples, and exhorting them to con- 
tinue in the faith ; teaching that the followers of Christ must through much 
tribulation enter into the kingdom of God. After a short stay they again 



Barnabas. 



699 



visited the churches of Pamphylia, Perga, and Attalia, where they took 
ship for Antioch in Syria, the place from whence they first set out. Pre- 
sently after their arrival, they called the church of this city together, and 
gave them an account of their travels, and the great success with which 
their preaching to the Gentiles had been attended. But they had not long 
continued in this city before their assistance was required to compose a 
difference in the church, occasioned by some of the Jewish converts, who 
endeavored to persuade the Gentiles that they were bound to observe the 
law of Moses as well as that of Christ, and be circumcised as well as bap- 
tized. Barnabas endeavored to persuade the zealots from pressing such 
unnecessary observances ; but all his endeavors proving ineffectual, he was 
deputed with Paul and others to the church at Jerusalem to submit the 
question to be determined there in full assembly. During their stay at 
Jerusalem, Mark in all probability reconciled himself to his uncle Barnabas, 
and returned with him and Paul to Antioch, after they had succeeded in 
their business at Jerusalem, and obtained a decree from the synod there 
that the Gentile converts should not have circumcision and other Mosaic 
rites imposed upon them. 

Some days after this last occurrence, Paul made a proposal to Barnabas 
that they should repeat their late travels among the Gentiles, and see how 
the churches they had planted increased in their numbers, and improved 
in the doctrines they had taught them. Barnabas very readily complied 
with the motion, but desired they might take with them his reconciled 
nephew John Mark. This Paul absolutely refused, because in their former 
voyage Mark had not shown the constancy of a faithful minister of Christ, 
but consulted his own ease at a dangerous juncture, and departed from 
them without leave at Pamphylia, and returned to Jerusalem. Barnabas 
still insisted on taking him, and the other continuing as resolute to oppose 
it, a short debate arose, which terminated in a rupture, whereby these two 
holy men, who had for several years been companions in the ministry, and 
with united endeavors propagated the Gospel of the Son of God, now 
took different provinces. Barnabas with his kinsmen sailed to his own 
country, Cyprus ; and Paul, accompanied by Silas, traveled to the 
churches of Syria and Cilicia. 

After this separation from Paul, the sacred writer gives us no- ac- 
count of Barnabas ; nor are the ecclesiastical writers agreed among 
themselves with regard to the actions of our Apostle after his sailing for 
Cyprus. This however seems to be certain, that he did not spend the 
whole remainder of his life in that island, but visited different parts of the 
world, preaching the glad tidings of the Gospel, healing the sick, and 
working other miracles among the Gentiles. After long and painful 
travels, attended with different degrees of success in different places, he 
returned to Cyprus, his native country, where he suffered martyrdom in 
the following manner. Certain Jews coming from Syria to Salamis, 



700 



Lives of the Apostles. 



where Barnabas was then preaching the Gospel, were highly exasperated 
at his extraordinary success, fell upon him as he was disputing in the 
synagogue, dragged him out, and after the most inhuman tortures stoned 
him to death. His kinsman, John Mark, who was a spectator of this 
barbarous action, privately interred his body in a cave ; where it re- 
mained till the time of the emperor Zeno, in the year of Christ 485, when 
it was discovered with Matthew's Gospel in Hebrew, written with his 
own hand, lying on his breast. 



SAINT STEPHEN, 

OTH the Scriptures and the ancient writers 
are silent with regard to the birth, country, 
and parents of Stephen. Epiphanius is 
of opinion that he was one of the seventy 
disciples ; but this is very uncertain. Our 
blessed Saviour appointed his seventy dis- 
ciples to teach the doctrines and preach 
the glad tidings of the Gospel ; but it 
does not appear that Stephen and the six 
other first deacons had any particular de- 
signation before they were chosen for the 
service of the tables ; and therefore Stephen could not have been one of 
our Lord's disciples, though he might have often followed him and listened 
to his discourses. He was remarkably zealous for the cause of religion, 
and full of the Holy Ghost ; working many wonderful miracles before the 
people, and pressing them with the greatest earnestness to embrace the 
doctrines of the Gospel. 

This highly provoked the Jews; and some of the synagogue of the 
freed men of Cyrenia, Alexandria, and other places, entered into dispute 
with him ; but being unable to resist the wisdom and spirit by which he 
spake, they suborned false witnesses against him, to testify that they 
heard him blaspheme against Moses and against God. Nor did they stop 
here; they stirred up the people by their calumnies, so that they dragged 
him before the council of the nation or great sanhedrim, where they pro- 
duced false witnesses against him, who deposed that they had heard him 
speak against the temple and against the law, and affirm that Jesus of 
Nazareth would destroy the holy place, and abolish the law of Moses. 
Stephen, supported by his own innocence and an invisible power from on 
high, appeared undaunted in the midst of this assembly, his countenance 




Timothy. 



701 



shining like that of an angel ; and when the high priest asked him what 
he had to offer against the accusations' laid to his charge, he delivered a 
long address to them, closing in the following cutting manner : " Ye stiff- 
necked, ye uncircumcised in heart and ears, ye will forever resist the 
Holy Ghost. Ye tread in the paths of your fathers ; as they did, so do 
you still continue to do. Did not your fathers persecute every one of the 
prophets ? Did not they slay them who showed the coming of the Holy 
One, whom ye yourselves have betrayed and murdered ? Ye have received 
the law by the deposition of angels, but never kept it." 

At this the crowds were so enraged, that they gnashed their teeth at him. 
But Stephen, lifting up his eyes to heaven, saw the glory of God, and Jesus 
standing at the right hand of Omnipotence; upon which he said to the 
council, " I see the heavens open, and the Son of man standing at the 
right hand of God." This so greatly provoked the Jews, that they cried 
out with one voice, and stopped their ears, as if they had heard some 
dreadful blasphemy; and falling upon him, they dragged him out of the 
city, and stoned him to death. It was the custom of the Jews, on these 
occasions, for the witnesses to throw the first stone. Whether they 
observed this particular at the martyrdom of Stephen is uncertain ; but 
the evangelist tells us that the witnesses were principally concerned in this 
action ; for they stripped off their clothes, and laid them at the feet of a 
young man whose name was Saul, then a violent persecutor of the Chris- 
tian church, but afterwards one of the most zealous preachers of the Gos- 
pel. Stephen, while they were mangling his body with stones, was pray- 
ing to Omnipotence for their pardon. "Lord," said he, "lay not this 
sin to their charge." And then, calling on his dear Redeemer to receive 
his spirit, he yielded up his soul. 



SAINT TIMOTHY. 



TMOTHY was a convert and a disciple of Paul. 
He was born, according to some, at Lystra ; or, 
according to others, at Derbe. His father was a 
Gentile, but his mother a Jewess, whose name 
was Eunice, and that of his grandmother Lois. 

These particulars are taken notice of, because 
Paul commends their piety and the good educa- 
^ BBBPHBB^P P^ tion which they had given Timothy. When 
Paul came to Derbe and Lystra, about the year 
of Christ 51 or 52, the brethren gave a very advantageous testimony of 




702 



Lives of the Apostles. 



the merit and good dispositions of Timothy ; and the Apostle would have 
him along with him, but he initiated him at Lystra, before he received 
him into his company. Timothy applied himself to labor with Paul in 
the business of the Gospel, and did him very important services through 
the whole course of his preaching. It is not known when he was made a 
bishop ; but it is believed that he received very early the imposition of 
the Apostle's hands ; and that in consequence of a particular revelation 
or order from the Holy Ghost. Paul calls him not only his dearly 
beloved son, but also his brother, the companion of his labors, and a 
man of God. He declared that there was no one more united with him 
in heart and mind than Timothy. 

This holy disciple accompanied Paul to Macedonia, to Philippi, to 
Thessalonica, to Berea ; and when the Apostle went from Berea, he left 
Timothy and Silas there to confirm the converts. When he came to 
Athens he sent to Timothy to come thither to him ; and when he was 
come, and had given him an account of the churches at Macedonia, Paul 
sent him back to Thessalonica, from whence he afterwards returned with 
Silas, and came to Paul at Corinth. There he continued with him, and 
the Apostle mentions him with Silas at the beginning of the two epistles 
which he then wrote to the Thessalonians. Some years after this Paul 
sent Timothy and Erastus into Macedonia ; and gave Timothy orders to 
call at Corinth, to refresh the minds of the Corinthians with regard to the 
truths which he had inculcated upon them. And some time after, writing 
to the same Corinthians, he recommends them to take care of Timothy, 
and send him back in peace. After this Timothy returned to Paul in 
Asia, who there stayed for him. They went together into Macedonia ; 
and the Apostle puts Timothy's name with his own before the second 
epistle to the Corinthians, which he wrote to them from Macedonia, 
about the middle of the year of Christ 5t ; and he sends his recommenda- 
tions to the Romans in the letter which he wrote them from Corinth the 
same year. 

When Paul returned from Rome, in 64, he left Timothy at Ephesus, 
to take care of that church, of which he was the first bishop, as he is re- 
cognized by the council of Chalcedon. Paul wrote to him from Mace- 
donia the first of the two letters which are addressed to him. He recom- 
mends him to be more moderate in his austerities, and to drink a little 
wine, because of the weakness of his stomach, and his frequent infirmities. 
After the Apostle came to Rome, in the year 65, being now very near 
his death, he wrote to him his second letter, which is full of the marks of 
his kiudness and tenderness for this his dear disciple, and which is justly 
looked upon as the last will of Paul. He desires him to come to Rome 
to him before winter, and bring with him several things which Paul had 
left at Troas. If Timothy went to Rome, as it is probable he did, he must 
have been a witness there of the martyrdom of this Apostle, in the year of 



Titus. 



703 



Christ 66. If he did not die before the year 9T, we can hardly doubt but 
that he must be the angel of the church of Ephesus to whom John writes 
in his Revelations ; though the reproaches which the Holy Ghost makes to 
him, etc., of having left his first love, do not seem to agree to so holy a 
man as Timothy was. Thus he speaks to him : " I know thy works, and 
thy labor, and thy patience, and how thou canst not bear them which are 
evil : and thou hast tried them which say they are Apostles, and are not, 
and hast found them liars ; and hast borne and hast patience, and for my 
name's sake hast labored, and hast not fainted. Nevertheless I have 
somewhat against thee, because thou hast left thy first love. Remember, 
therefore, from whence thou art fallen, and repent, and do thy first works, 
or else I will come unto thee quickly, and will remove thy candlestick out 
of his place, except thou repent." The greater number of interpreters 
think that these reproaches do not so much concern the person of 
Timothy, as that of some members of his church whose zeal was grown 
cool. But others are persuaded that they may be applied to Timothy 
himself, who made ample amends by the martyrdom which he suffered for 
what the Holy Ghost reproaches him with in this place. We are not to 
think that the saints are here in an unimpeachable state, and that their 
zeal never suffers any diminution. It is thought that Timothy had 
Onesimus for his successor. 



SAINT TITUS. 

ITUS was a Gentile by religion and birth, but converted 
by Paul, who calls him his son. Jerome says that he 
was Paul's interpreter ; and that probably because he 
might write what Paul dictated, or explained in Latin 
what this Apostle said in Greek ; or rendered into 
Greek what Paul said in Hebrew or Syriac. Paul 
took him with him to Jerusalem, when he went thither 
in the year 51 of the vulgar era, about deciding the question which was 
then started, whether the converted Gentiles ought to be made subject to 
the ceremonies of the law. Some would then have obliged him to cir- 
cumcise Titus, but neither he nor Titus would consent to it. Titus was 
sent by the same Apostle to Corinth, upon occasion of some disputes 
which then divided the church. He was well received by the Corinthians, 
and very much satisfied with their ready compliance, but would receive 
nothing from them, imitating thereby the disinterestedness of his Master. 
Prom hence he went to Paul in Macedonia, and gave him an account of 




704 



Lives of the Apostles, 



the state of the church at Corinth. A little while after, the Apostle 
desired him to return again to Corinth, to set things in order against his 
coming. Titus readily undertook this journey, and departed immediately, 
carrying with him Paul's second letter to the Corinthians. Titus was 
made bishop of the Isle of Crete, about the 63d year of Christ, when 
Paul was obliged to quit this island in order to take care of the other 
churches. The following year he wrote to him, to desire that as soon as 
he should have sent Tychicus of Artemas to him for supplying his place 
in Crete, Titus would come to him to Nieopolis in Macedonia, or to Nico- 
polis in Epjrus, upon the Gulf of Ambracia, where the Apostle intended 
to pass his winter. 

The subject of this epistle is to represent to Titus what are the quali- 
ties that a bishop should be endued with. As the principal function 
which Titus was to exercise in the isle of Crete was to ordain priests and 
bishops, it was highly incumbent on him to make a discreet choice. The 
Apostle also gives him a sketch of the advice and instructions which he 
was to propound to all sorts of persons ; to the aged, both men and 
women ; to young people of each sex ; to slaves or servants. He exhorts 
him to keep a strict authority over the Cretans ; and to reprove them with se- 
verity, as being a people addicted to lying, wickedness, idleness, and glut- 
tony. And as many converted Jews were in the churches of Crete, he 
exhorts Titus to oppose their vain traditions and Jewish fables; and at 
the same time to show them that the observation of the legal ceremonies 
is no longer necessary; that the distinction of meat is now abolished ; 
and that every thing is pure and clean to those who are so themselves : he 
puts him in mind of exhorting the faithful to be obedient to temporal 
power ; to avoid disputes, quarrels, and slander ; to apply themselves to 
honest callings ; and to shun the company of heretics, after the first and 
second admonitions. 

The epistle to Titus has always been acknowledged by the church. 
The Marcionites did not receive it, nor did the Basilidians, and some 
other heretics ; but Titian, the head of the Encratites, received it, and 
preferred it before all the rest. It is not certainly known from what place 
the epistle was written, nor by whom it was sent. 

Titus was deputed to preach the Gospel in Dalmatia ; and he was still 
there in the year 65, when the Apostle wrote his second epistle to Tim- 
othy. He afterwards returned into Crete ; from which it is said he pro- 
pagated the Gospel into the neighboring islands. He died at the age of 
94, and was buried in Crete. TVe are assured that the cathedral of the 
city of Candia is dedicated to his name, and that his head is preserved 
there entire. The Greeks keep his festival on the 25th of August, and 
the Latins on the 4th of January. 



The End. 



JUL -21954 



Deacidified using the Bookkeeper process 
Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 1 6066 
(724) 779-2111 



